| 284. Images of Occult Seals and Columns: Foreword
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| Metanira, the widow of the deceased king of Eleusis, is surrounded by her three daughters, who are mourning their father's death; but she herself is only concerned that her son Triptolem should persuade the people to elect him as his father's successor. |
| Forms without number stream into life When the eye of the god sends a glance Into the immeasurable realm of space. Worlds germinate out of nothingness into being, They sink out of being into nothingness, And thus create the gods' days, As light and darkness do for men. |
| The fiery hearth from which you once arose, was hidden from your soul until now...It will now reveal itself to you! The power of the Mother of the Gods will give life to what the Father of the Gods forms. And from the living form shall arise The new God, the strong light bearer. |
| 284. Images of Occult Seals and Columns: Foreword
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The first lectures on spiritual science in Munich were given by Rudolf Steiner in November 1904 at the invitation of the two leaders of the later Munich main branch, Sophie Stinde (1853-1915) and her friend Pauline Gräfin von Kalckreuth (1856-1929). Sophie Stinde, sister of the then well-known writer Julius Stinde and a talented landscape painter herself, from that point on put all her strength into the service of Rudolf Steiner's movement; in his own words, in a truly “exemplary” way. “There is so much,” he said at her cremation ceremony, ”when the path of spiritual work is taken, which must be placed in human hands, of which one can be sure that they will carry it out in such a way that one might not even be able to carry it out oneself... And Sophie Stinde was one of those people who helped in the most vigorous way when action was needed (Ulm, November 22, 1915, in library no. 261 “Unsere Toten” [Our Dead]). In this way, Sophie Stinde not only built up the actual Munich work, but she also became - renouncing the practice of art she loved - the main bearer of the organizational burden for the large Munich events: the Munich Congress in 19 07 - to whose art exhibition some of her landscape paintings also belonged - and the summer festival events that emerged from it, held annually from 1909 to 1913, with the premieres of Rudolf Steiner's mystery dramas. In this context, however, she was also the “first” to have the “bold” idea of tackling the realization of the central building, in accordance with Marie Steiner's statement. She created the necessary documentation to enable the project to be developed, and thus became the founder and first chairwoman of the Munich and then the Dornach building association. When Rudolf Steiner spoke at the building site in Dornach for the first time since her death, he said that it was only through her deep artistic sense that she, who was “most intimately connected” to the building, was able to “unfold the will that then spreads and takes hold of many, the will for development that finds expression in this our building.” Sophie Stinde was among the very first to whom the idea of this building arose, and one can feel that we would hardly have found the way to this building from our Munich mystery thoughts if her strong will had not been at the starting point of the idea of this building.” And continuing, he said: ”Her place in the outer physical world will be empty in the future. But for those who have learned to understand her, the idea of exemplary, dedicated, sacrificial work within our ranks will emanate from this place. And this idea must live in particular in the rooms under the double dome, in the rooms in which Sophie Stinde's soul already worked during her earthly incarnation as her co-work. If we grasp our relationship to her in the right sense, it will be impossible to turn our gaze to our forms without feeling connected to her, who turned her gaze first and foremost to him to whom she dedicated her own work and in whom Sophie Stinde's soul will continue to work.” (Dornach, December 26, 1915, in Bibl. No. 261 ‘Our Dead.’) The following chronicle illustrates how Rudolf Steiner, together with Marie von Sivers and the Munich friends, carefully prepared the 1907 congress over a long period of time in order to inaugurate the renewal of the mysteries in the modern Rosicrucian sense, in the spirit of harmonizing science, art and religion. The dates, however, mark only the most essential points in the context of the congress preparations. In between, Rudolf Steiner constantly traveled all over Germany to give lectures at various locations. June 1906 |
| 203. Apollonius of Tyana
28 Mar 1921, Dornach Translated by Dorothy S. Osmond, Charles Davy |
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| But these older versions do not contain the sentence: "Thy Will be done on Earth as it is in Heaven"—which implies the activity of the Ego itself. In pre-Christian times, men experienced the Father God as the ground of existence while they were in a state of suppressed consciousness. But with the coming of the Kingdom of Heaven to Earth, the experience was henceforward to take place in full consciousness. |
| 203. Apollonius of Tyana
28 Mar 1921, Dornach Translated by Dorothy S. Osmond, Charles Davy |
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| [ 1 ] To examine the standpoints from which various seekers after the spirit in earlier epochs took their start has a certain importance at the present time. It is important not only because ill-intentioned and dilettante opponents of Spiritual Science maintain that many things have simply been taken over from ancient traditions, but above all because the knowledge of what can be discovered to-day from the original spiritual sources is clarified when we compare it with the faculties possessed by mankind in earlier times, and with the different kinds of quests for knowledge of the spirit in epochs of evolution when men's consciousness was essentially instinctive in character. In order to indicate something in this direction I want to speak to-day of how Christ-Jesus has often been brought into conjunction with one who was His contemporary—Apollonius of Tyana.1 The two figures have in a certain sense been confused, and endeavours have been made to compare, in a quite unhistorical way, the life of Apollonius of Tyana with that of Christ-Jesus. Such a comparison does, admittedly, bring to light a fairly considerable number of external, biographical details where similarity is shown. We know that in the Gospel narratives of Christ-Jesus there is much that for the modern mind falls within the concept of "miracle", and the biographies of Apollonius of Tyana also tell of all kinds of miraculous deeds performed by him. The way in which such things are expounded today, however, simply shows what superficial ideas prevail about the evolution of humanity. These stories of healing of the sick and similar happenings, called "signs" in the Gospels, are connected with a stage of human evolution altogether different from the one in which we are living to-day. The psychic influence of one man upon another, even man's psychic influence upon the inorganic environment, has waned greatly in the course of time as far as ordinary life is concerned, and when we are told of such happenings at the beginning of the Christian era, one who has inner understanding knows that what men in those times were able to demonstrate was viewed altogether differently from things of a similar nature that may happen to-day. Quite different premises must be the starting-point in our times, premises that must be created through spiritual- scientific knowledge. If we want to understand the Gospels rightly, we must not by any means place the main value upon the stories of the miracles but we must realise that stories of miracles performed by a man of outstanding moral eminence were in those times accepted as a simple matter of course. No difference whatever in this respect was assumed to exist between one such as Jesus of Nazareth, in whom dwelt the Christ, and a man such as Apollonius of Tyana. [ 2 ] Let us understand one another clearly.—What is narrated about such men and is to-day called a "miracle" was taken as a matter of course. Nothing of special importance was meant to be conveyed by such narratives. And when modern theology is at pains to deduce the divine nature of Christ-Jesus from the fact that He performed miracles, this theology only shows that its standpoint is not truly Christian—apart altogether from the fact that such a conception runs counter to historical reality. With Christ-Jesus the essential thing is never the actual performing of the miracle, but always that which is disclosed to us through the stories of the miracles. The important point to emphasise always is that when men of earlier times strove to work wonders, they had recourse to a lower force of the Ego, whereas Christ-Jesus worked out of the force of the Ego itself. We should not rightly understand the Lord's Prayer if we were to explain its existence by saying that, the single sentences are already to be found among earlier peoples and that it is therefore ancient. Anyone who compares these earlier forms of the sentences in the Lord's Prayer with the Lord's Prayer itself, will realise that with the Lord's Prayer the essential thing was that what had formerly been expressed in a way which did not point to the Ego, should now be expressed in a way which did point to the Ego.2 [ 3 ] We should not therefore go in search of the similarities with Christ-Jesus recorded in these particular biographical data. It is natural, of course, that similarities should appear in narratives concerned with the performing of miracles—that is to say, happenings that are now called miraculous. Account must be taken of something altogether different if we are to be clear as to how a figure such as Apollonius of Tyana stands in relation to Christ-Jesus. And the first thing to notice is the following:— [ 4 ] Of Apollonius of Tyana it is told how in his childhood and growing years he showed evidence of great gifts; how he participated in the very highest kinds of instruction available in those days, as for example the teachings that had grown out of the Pythagorean School. But then it is further narrated that in order to acquire knowledge, Apollonius of Tyana set out on long journeys; we are told of these journeys, first of those less distant and then of his far journey to the sages of India. We hear how he learnt to admire and venerate these sages, and how through them he pressed forward to certain wellsprings of knowledge. Then we are told how he returned, inspired by what he had witnessed among these Indian sages, and taught in manifold ways again in Southern Europe. It is also said that he went to Egypt, and how, having first absorbed in the North of Egypt all that was accessible there, he found it very insignificant, compared with the wonderful wisdom he had encountered among the Indians. He journeyed up the Nile towards its sources, and also to the centres of the so-called Gymnosophists—the community of wise men who, after the Brahmin sages of India, were the most deeply venerated in those times. But we are told that Apollonius was already so steeped in Indian wisdom that he could distinguish between it and the lesser wisdom possessed by the Gymnosophists of Egypt. He returned from Egypt and went on various other remarkable journeys; in Rome he was persecuted, thrown into prison, and so on. [ 5 ] Now the fact of paramount interest to us is that these great journeys undertaken by Apollonius of Tyana are always associated with the widening and extension of his own wisdom. His wisdom increases all the time through his contact with the wisest men in the world of his day. He travels from place to place, seeking out those who were in possession of the greatest wisdom at that time. [ 6 ] In this he is to be distinguished from Christ Jesus, whose sojourn on earth is spent in a comparatively small area, who utters what He has to say to mankind entirely from the inmost essence of His Being, who has to speak, not of wisdom to be found in the surrounding earthly world, but of what He has brought down to the earth from worlds beyond the earth. Attempts have actually been made to ascribe journeys to India to Christ-Jesus as well, but that is all sheer dilettantism. The essence of the matter is that two beings stand in contrast to one another in the same epoch: on the one side, Christ-Jesus, who speaks only out of the super-earthly; and on the other, Apollonius of Tyana, who gathers what is actually to be found on the earth, although through his own great gifts he is able to absorb it into his very soul. That is the fundamental and significant difference, and those who do not perceive it fail to understand what the existence of these two personalities signifies for a later age. [ 7 ] Now certain matters associated with the person of Apollonius of Tyana point to features characteristic of very early times. I am speaking now of times long before the Mysteries, times, therefore, of great antiquity in human evolution. Something of these characteristics remained in the days of a later humanity, and we shall see how Apollonius of Tyana comes across what has thus remained, both among the Indian sages, the Brahmins, and among the Gymnosophists in Egypt. But we understand the point in question quite clearly when in spiritual-scientific historical research we go back to very early times, and Apollonius of Tyana himself, according to his biographers, points to it in emphatic words. He asserts that the well-nigh immeasurable wisdom he encountered among the Indian sages is bound up with the influences from beyond the earth which stream down upon men inhabiting a particular-region of the earth. This is an indication that man is not exposed to earthly influences alone. It is easy to study these earthly influences, although in the case of the human being they are now being thrown into the background by others. There are, however, certain lower organic creatures which take on, purely through metabolism, the colouring of what they consume. In such creatures we can perceive exactly how the products of metabolism give them their colouring and other characteristic qualities. I have spoken to you of how, in the sense of Scholastic philosophy, Vincent Knauer, my old friend from the Benedictine Order—that is to say, he, not I, was in this Order—stressed that what is contained in the spiritual substance of a concept is still a reality vis-à-vis the purely material form of existence, the material object. In line with the Schoolmen, he said: If a wolf could be segregated and fed only with lamb's flesh for a very long period, the wolf would not become a lamb, although he would then consist only of lamb's flesh. For Vincent Knauer this proves that in the wolf, in its form and configuration—that is to say, in what the concept "wolf" embraces—there is something other than matter, for in respect of matter the wolf would be a lamb if he had eaten only lambs. But the wolf does not become a lamb. In the higher animals, then, things are somewhat different from what they are in the very low organic creatures; even in their colouring these creatures make manifest the influences of their metabolism. The influences of metabolism in man are even less marked than they are in the wolf; if it were otherwise, the people living in districts where a great deal of paprika is consumed would have yellow complexions, and it is common knowledge that, at most conditions resembling jaundice and the like set in when certain substances are eaten. To a high degree man is already independent of the influence of earthly metabolism. But today, in the age of materialism—which in truth has not only a theoretical but an absolutely real basis—he is less open to the influences of the world beyond the earth than was formerly the case. And ancient Indian wisdom has its essential source in—to put it summarily—the particular way in which the rays of the sun stream down upon the land of India. The angle at which the rays stream down is not the same there as it is in other regions. This means that the extra-earthly, the cosmic, influences upon man are different from those elsewhere. And if a man of ancient India had spoken entirely according to his own consciousness, then—if he had had any knowledge at all of what Europe is—he would have said something like this: Over there in Europe the people can never attain to any wisdom, for the sun does not stream down upon them in such a way as to make this possible; they can't help being tied down to what their metabolic processes cook up from earthly substances. Over in Europe there can be no talk of wisdom. The men there are an inferior breed, half-animal, for they have none of the sunlight that is essential if anyone desires to be a wise man.—This, in effect, is what an ancient Indian would have said if he had spoken at all about these things. Because of his special relationship to the downstreaming rays of the sun, he would have spoken about the rabble living in Europe very much as a man of to-day speaks about his domestic animals. Not that he would have had no love for these inferior human beings. A man may greatly love his domestic animals, but he will not regard them as his equal in spiritual capacity. [ 8 ] By this I want only to indicate that the earlier wisdom native to man was dependent upon the earthly locality. This is also connected with something else. In earlier epochs, this condition of dependence was the cause of differentiation in humanity to a far greater extent than was the case later on. Differentiation in the human race arose directly settled peoples left their place of abode, somewhere or other, and went to other regions. Then they changed psychically, even physically. The differentiation in evidence all over the earth is connected with this. And so what came to expression through a man of antiquity was essentially what he received from his earthly surroundings, when he absorbed these influences of the earth into himself. We can therefore say: In olden times man was a true sage only if he lived in a place on the earth where it was possible to become wise. For this reason the men of old were in a certain sense right to seek out such places. If, in a similar way a man were to believe nowadays that wisdom is restricted to somewhere in Asia, this would prove only that he is not living abreast of his times—that is to say, of modern times. True, there are curious people who even to-day are always talking about specially favourable localities on the surface of the earth. In the sense of genuine spiritual knowledge these things are dilettantism, but when we go back to very early times we must think of a man who was truly wise being dependent upon his place of abode. [ 9 ] What kind of man, then, is Apollonius of Tyana? Apollonius of Tyana has the urge to become a wise man on earth, in spite of the fact that his home is not in such places as the region near the sources of the Nile where the Gymnosophists lived; for this was also a place where wisdom could be acquired in great abundance. He had within him the urge to become wise, and therefore he set out on travels—as once upon a time Pythagoras had done, in the same situation. [ 10 ] So we see how Apollonius of Tyana is, in a certain sense, a man who seeks over the earth's expanse for that which satisfies the inner needs of the human being and leads him to the attainment of spirituality. For the times to which what I have just said about man's dependence on an earthly locality very specially applies—these times continued on, more or less in echoes only, into the days of Apollonius of Tyana. Something of what ancient India had once been still survived there, and of this Apollonius of Tyana acquired knowledge. But to men representative of a more modern age he was already an example of one who is obliged to seek in particular localities for what in the highest sense can be human wisdom; he is prompted, however, to seek it by distant journeyings. [ 11 ] The Mystery of Golgotha stands before us here, pointing the way to the new phase in the evolution of humanity. And we can say: Because in Jesus of Nazareth there dwelt the Christ, Jesus of Nazareth was that Being of the earth who has set the standard for this quest—a quest that is no longer dependent upon locality. On this account, Apollonius of Tyana and Christ-Jesus are in utter contrast. Apollonius, as a contemporary of Christ-Jesus, is someone who, in respect of his human makeup, no longer lives in the age of antiquity, but already in a new era. But in this new era human life cannot do without the Christ Impulse. The Christ Impulse comes from Jesus of Nazareth. Jesus of Nazareth and Apollonius of Tyana stand at the two poles of humanity at the beginning of our era. [ 12 ] Here we have an indication, of what it is that has come into humanity through Christ-Jesus. It is important above all for us to grasp what I referred to in the lecture yesterday,3 that what has entered into humanity comes to expression in the Resurrection-thought. The Resurrection-thought affirms that what binds man to the earth need not lead to his perishing, but that when he takes the Christ Impulse into himself he can find something within his being that raises itself out of and above the earthbound. What rends and agonises the heart in the picture of the Man of Sorrows on the Cross is in reality the forces that are inculcated by earth-existence into the human body, and therewith into man's being as a whole. In contemplating the Crucified One, the face drenched in suffering and the body wracked with agony, we find the very deepest expression of what earthly existence can stamp into the human being. But if we look upwards to what should be seen above the Cross, to the Resurrected One, then we become aware of that which can perpetually be resurrected in man, can rise above that which contains the earth-forces only, thus revealing to us that man's nature is cosmic, that the earth impregnates its forces only into one part of his being, but that out of these forces there can rise what is in truth the cosmic element in him. [ 13 ] These are the things that must be realised in connection with the Resurrection-thought, especially in our day when we are striving for the resurrection of spirit-knowledge. The Resurrection-thought must above all help us to grasp that in earlier times there existed an instinctive wisdom, truly great and essentially linked with man's eternal being. But the wisdom in these olden times had always an element of suggestion in it, an influence that came over a man, in which he did not live with the freedom inherent in his real being. In all the ages of antiquity there was relatively little expression of man's own will. But it is paramountly the will that must be developed in the epoch of earth-evolution following the Mystery of Golgotha. In respect of his will, the man of ancient time lived in a state of dullness. But the will must be permeated with wisdom, with the force contained in ideas, with spirituality. Upon this, everything depends. Hence above all things it is necessary that the Christ Impulse shall draw into man's will—only this must be understood in the true sense. From the present time onwards into the future, the unfolding of the will is particularly essential. Man must become more and more conscious in respect of his will. In the general life of civilisation to-day we experience merely the reaction that is generated by convenient adherence to old conceptions, the reaction against the development of the will. At the present time men would do anything rather than develop the will; they have a downright hatred of it. The translation cuts off before the end of the lecture and is added here for completeness. [ 14 ] When he is asked to be a whole human being, a complete human being, who is also guided by wisdom in his will, he says: I will not get involved in that; let the Church guide my will. The Church has its old commandments; the Church will tell me how to use my will. Or if he does not say this, people today say something else; they say: Oh, why should I give my will a direction, I have the state. The state has its laws, the state has its institutions, the state does everything. The state takes care of the child. It already takes care of it now, if only it has somehow overcome the greatest difficulties. The time will also come when the state will manage to take over the care of children even at an age when these difficulties are still associated with all sorts of other problems. But why shouldn't there also be courtiers for draining land and a ministry for drainage? These would be all sorts of interesting things for the future organization of various authorities and the like. [ 15 ] But then, in later times, when things are no longer so uncomfortable, when they are cleaner in terms of child rearing, the state no longer allows itself to trust anyone to make a judgment, and people as a whole are basically quite satisfied with this. They do not need to think about what is good for their children, for example, because — although the state does not really think about it either — at least people believe that it does think about it. Well, I could go on with this line of thought for a long time. Wherever human beings strive to put their will into action, to imbue it with wisdom, there they become beings who appeal to something else that is not at the center of their will and radiates light from there. But what matters is precisely that the will takes up the luminous impulses, and that is precisely what lies in the correctly understood idea of Christ. [ 16 ] Christ is the being who never takes possession of groups in any way, who never involves himself with any groups. It is the greatest absurdity to speak of a German, French, Scandinavian, Dutch, Montenegrin Christ, or of a Christ from Morocco or somewhere similar. Christ is the being who knows no groups, who knows only individual beings, and anyone who believes that there is some connection between the Christ being and groups misunderstands the Christ being. who believes that there is some connection between the Christ being and groups. [ 17 ] But this understanding of Christ must first come, it must come with the understanding of human individuality in general. Then, when that happens, the idea of resurrection will also be there again, because the spirit can only be resurrected in the individual human individuality. The spirit can only be resurrected if the individual human individualities are given the opportunity to unfold. Of course, this can only happen if spiritual life is removed from the rest of the state structure, as intended by the threefold social order. Today, many people may still find it difficult to reconcile the idea of resurrection with something like the threefold social order. But those who have a sense and understanding of the unity of human civilization will also understand how that which is intended for social life must necessarily arise from the grasping of what is highest for human beings, of what is accessible to them. The idea of resurrection must be grasped in a spiritual sense. This can only be done if one does not merely rely on observation, that is, on intellectualism, but tries to understand in the right way how the will of the human being must be grasped. [ 18 ] And spiritual science, as it is meant here, is indeed something that goes to the will of the human being. Spiritual science, as it is meant here, does not understand all other talk. Take everything that is written in our literature. Where will people end up if they only want to use their intellect to grasp the concepts and ideas found in our literature? Only in stumbling discussions! They will be able to engage in all kinds of profane discussions about what spiritual science says. But what is contained in spiritual science in terms of thoughts and ideas wants to be grasped by the will; it wants to engage the whole human being. One must want to understand if one wants to understand spiritual science. And so the cultivation of the will in relation to spiritual science begins with understanding. [ 19 ] I would like to say that this must really enter into the whole human being of those who place themselves in what is called the spiritual scientific movement. This spiritual scientific, this anthroposophical movement had to turn to all possible practical applications in the latest period, first out of its own nature, but especially out of its relationship to the development of the times. Not in order to characterize anything in a suggestive way — that is far from my intention at this moment — but in order to draw attention to a few things that may be the case, let me mention the following. [ 20 ] You see, we have recently established all kinds of practical institutions. We need people for practical institutions; we have to employ people in them. We naturally employ those who understand something, or at least should understand something, of the intentions that exist within the anthroposophical movement. Now, one assumes — this could be one way of looking at it, I am just presenting possibilities — that anthroposophists now enter our practical positions and, out of the whole fire of anthroposophy, work in these practical positions and say to themselves: Now, when practical things are done, they must be done from a different foundation; I am now, as I stand, truly an anthroposophist involved in the whole thing, and it does not matter to me whether I do much more than is usual in this day and age. I am one with what is intended by these practical things. That would be one possible view. The other possible view would be to see that there are all kinds of practical institutions, there is an opportunity to be active as an anthroposophist in some way. But I am an anthroposophist, so I don't want to be treated as was customary in the old offices and the like. Yes, in the old offices, you had to arrive on time and leave on time — that no longer exists. I go in when I feel like it, leave when I feel like it, sometimes I don't go at all, or I do something other than what is supposed to be done, because in anthroposophy things have to be different than in the old philistine world. — That would be the extreme opposite view. I only want to point out possibilities, because attention must be drawn to these possibilities today, because what we are dealing with is far too serious for us to continue spreading what is spreading among wider circles of anthroposophists who are attracted to the old sectarian spirit of such things. These circles sometimes find it perfectly natural: well, for so many years people have been drinking tea, people have been talking over tea — well, let's leave aside what people have talked about over tea or coffee or after their black coffee in the afternoon! But why shouldn't one also talk over tea or coffee about Saturn, the sun, the moon, why not also about reincarnation, why shouldn't one imagine all sorts of things about what this or that person might have been in a previous incarnation! In other words, why shouldn't one engage in a little salon anthroposophy or something similar? [ 21 ] We have moved beyond these things, however. That is no longer possible. Our gaze can no longer fall on that. Today, our gaze can only fall on the two other possibilities. I only want to characterize and am not saying that I want to present anything that already exists, but I am only pointing out that these two possibilities are roughly such that one could make good progress with one, while with the other, where the anthroposophists want a different, new tone, something very special, and no longer appear at eight o'clock, but at half past ten because they have to meditate until then, perhaps, and so on, that with this eventuality it will certainly not be possible to combine a proper culture of will, as it now needs to be characterized. The time is too serious not to consider these two polar opposites of anthroposophical handling of things. I don't want to say anything about this myself, but I advise you to look around a little to see whether these two possibilities exist, and then form your own opinion, and possibly act in accordance with this opinion in some way. It is very nice to profess anthroposophy, but that is not enough for the present time. The present age demands of human beings that which appeals to the will, that which also intervenes in a way that is absolutely beneficial to the development of humanity itself. [ 22 ] It is perhaps extremely uplifting to say: there or there, somewhere hidden and inaccessible, sits this or that “master.” From a certain quarter, such a specific location was once indicated for Hungary, and some naive Budapesters then had the police files investigated and did not find this master's seat at the location in question! When one was told that the great spiritual powers of the earth had been investigated in this way, one could do nothing else but smile at such things, for it was naive on the part of those who investigated them in this way, who were, so to speak, searching for the postal addresses of the spiritual leaders of humanity; just as it was sometimes naive on the part of those who pointed to these things as if one could ask for postal addresses. But I would rather not go into that! However, many people have many different views on these things. For example, there was once a certain man among us—yes, what did he call himself at the time? In his books he called himself Max Heindel, but here he had a different name, he called himself Grashof. This man had initially taken in everything he could find in public lectures and books. He compiled these into a somewhat mystical book called “Rosicrucian Cosmo Conception,” and then in a second edition he included what is written in the cycles and what he had copied elsewhere. He then told his people over in America that he had indeed attained the first level here, but that in order to attain the second, he had traveled deep into Hungary to a master. He claimed to have received from him what was, however, merely copied from the cycles he had received, and in particular from all the lectures he had obtained, which to copy was mere plagiarism! Some of you will know that something utterly comical then happened: this work was translated back into German, with the comment that although something like this could also be found in Europe, it was better to have it in the form in which it had been created under the free sun of America. [ 23 ] Humanity is very fond of accepting what it can take in without will. The culture of will, when truly implemented, ensures that such a thing cannot be possible. If the will remains weak, it will become weaker and weaker in relation to the ability to judge what confronts it from the outside world. We must learn to connect the highest with what we experience in everyday life. We must not keep separate accounts, so to speak, for these things. We must be clear that when we grasp the spirit, we also go beyond the superficial judgment of ordinary life. And when we express certain things emotionally, then, strange as it may seem when we say it like that, we are close to the element of the belief in resurrection that we need today. We need the first element, I would say, the very beginning, which consists in taking into our will what can come from spiritual science. Then the path to true belief in the resurrection lies in the direction we are taking, in the direction we are being guided. Today we must come to a broadening of the Easter idea. We must bring together what anthroposophy should be for us as human beings with what is actually only a word for people in the wider world today, a word that has no real content anymore. And such a word is the word resurrection, the word Easter for the widest circles of humanity. Meaning must once again be connected with these things. We must gain knowledge within ourselves, knowledge of human development, and we must learn to understand again, but from the full, clear light of human consciousness, what the Pauline word means: “If Christ has not been raised, then your faith is futile.” All knowledge and all human striving are also vain if they cannot take up the real Easter idea of resurrection into the innermost depths of the human mind.
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| 68a. The Essence of Christianity: The Gospel of John from a Theosophical Point of View
04 Apr 1908, Oslo |
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| He taught them to rise above the sense of gender—up to a Father other than Father Abraham, up to the God hidden in their own innermost soul. Love of one's own sex and love of one's own people should be elevated to love of all people, to love of all living creatures in the world. |
| If we read the introductory words correctly, we see that in the background of all physicality there is a spiritual world of origin, the divine Father-thought. And when Christ says, “I and the Father are one” (John 10:30), then with this Father he means precisely this divine spark, which is the breath of life in every human soul. |
| “Whoever does not renounce father and mother is not worthy of me” (Luke 14:26; Matthew 19:29), he says. No blood ties apply anymore, only the eternal father principle in every human soul. |
| 68a. The Essence of Christianity: The Gospel of John from a Theosophical Point of View
04 Apr 1908, Oslo |
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Report in “The 17th May”, April 11, 1908 It was the Theosophical Society that had prompted him to speak about this subject, and it was from a Theosophical point of view that he wished to consider it. The theosophical movement is hardly more than thirty years old, and yet it has now long since taken deep roots in the intellectual life of the present. Nevertheless, most people misunderstand the theosophical movement. In many circles, theosophy is seen as a renewal of ancient, childish ideas about the world and existence in general – ideas that, in their eyes, naturally contradict all current science. Others, in turn, see in Theosophy a new religion that is to replace the old ones. This, however, is also not correct. Theosophy is nothing but a new scientific method. Just as every branch of modern science has its scientific method, so does Theosophy. Theosophy is not a new religion. Theosophy is a tool, an instrument to help humanity to penetrate into the world of the spirit, into the spiritual foundation on which the physical world is built. However, religions are also a revelation of the spirit, and if Theosophy is to accomplish its task, it must also be in harmony with the core of all religions. And now an attempt should be made to consider the connection that exists between the Christian religion and in particular the Gospel of John, and Theosophy. This document in the New Testament is not held in high regard in our day. Modern people have virtually lost all understanding. For a long time, we have been so busy with all kinds of historical research back and forth about the origin of this gospel and the context, or rather, the difference between this and the three other gospels, that the actual spirit of the work has almost disappeared. The three Gospels in the New Testament describe Jesus Christ in vivid images, how he behaved, taught and healed, and laid the foundation for our own Western culture. The Gospel of John, on the other hand, has its own special way of reporting on Christ and his act of redemption. Mark, Luke and Matthew tell, and want to tell, of what happened in Palestine at the time – telling of the great historical drama that was played out at the great arena of life. The fourth gospel, however, wants to give a picture of Christ and of the Christ idea as it grows in the human heart. Like a powerful hymn writer, the author of the Gospel of John describes the Christ, the wonderful ideal man, how he transforms and recreates the human heart. This fourth gospel, as already mentioned, has been completely lost for many people. But if Theosophy is to rise to its great task, it must bring precisely this fourth gospel closer to people's hearts. Listen to the introductory words. Everyone knows these monumental words: “In the beginning was the Word, and the Word was with God, and the Word was God.” (John 1:1) It has been said that this introduction is purely philosophical and must have been written by a philosopher – that the author of the Gospel of John thus differs from the three other gospel writers in that he would have been well acquainted with all contemporary science. But this opinion is not well founded. It is strange that someone should have come up with such thoughts through something as simple and straightforward as these introductory words. Whoever wrote the fourth gospel was truly not influenced by any particular philosophy. He just told the story in a completely different and intimate way. That is why it was said that this gospel was written by the apprentice whom the master loved the most, that is, understood him best. The Gospel of John is the deepest, most spiritual account we have of the Christian mysteries, the account of the task of Christ, the mission of Christ here in the world. But if one is to understand this mission, one must look a little at all of humanity, for one's calling is most closely related to it. If one single word is to be named for the path of development that the human race has followed on earth, then that word is love. Another aspect of this same love is wisdom. Wisdom and love are one. One need not look far to realize that wisdom is the fundamental law in the world. Consider a plant, a flower. How wonderfully cell upon cell is built until the whole plant stands there with leaf and blossom and fruit. Consider the bees. How wonderful their dwellings are. No building in the world, built by hands, can measure up to this. And when you look at the human body and see how each limb has been given its appropriate task, how the skeleton supports the body with the greatest possible strength in the smallest possible space, and see how every thing in the human body is gloriously conceived and laid out, then you understand in truth that the human body is, as it were, crystallized wisdom. Yes, wisdom is the primary law of the whole world. Not only on this earth, but in all the kingdoms of the world. In human life, the law of wisdom changes and becomes a law of love that permeates everything. And here on earth we can see how this law of love has gradually transformed people. The form of love that humanity knew exclusively in times long past was the blood bond, the love between those who were closely related by blood. It was the sex drive, the tribal bond, the feeling of the national community, which would be the first form of love. In and through the kinship bond, people learned their first lesson in loving others. How deep the roots of this primitive form of human love go can be seen from all the legends and myths, and from the tragic and sad fate that befalls those who marry into a foreign family or tribe. As a modern person, it is difficult for us to find our way in these old circles of ideas. We have developed an individual ego, an independent sense of person. Each of us perceives that we hide our own self, our own self-awareness, in our innermost being. But it was not so in the old days. If someone in those times had said “I”, they would have meant their gender, their relatives. Over time, the boundaries have been pushed further and further out. It would be the people, the national community, that has now become the higher unity into which the individual is absorbed. And this has found its most peculiar expression in the national feeling of the Old Testament. The Jew felt himself to be one with his people. For him, it was considered that he belonged to the entire line of his ancestors: father, grandfather, great-grandfather, and so on down to the patriarch Abraham. The higher self of the Jew would be the people itself, if all these long lines were relatives by blood. He thought something like this: My life has an end, but in the blood that flows in the family, I live again. This is how people in all nations, in all the peoples of the earth, thought. Only a few individuals think differently. For them, the whole human race, all creatures on earth, are relatives and blood friends. They have enough love in them to embrace the whole earth. This small group are the “initiates”, who together form a school, the so-called mysteries. What is the purpose of these mysteries? Truly, they should be a school where people learn to rise to a higher self-awareness. When we speak of initiates, we mean people who have freed themselves from all earthly fetters, who have detached themselves from everything they used to love about sensual things. And in this way they have developed higher senses and powers within themselves. Man is not just a body, but a complex being. And every single person has the ability to develop senses other than the physical ones. Everyone is familiar with the alternation between sleep and wakefulness. When you fall asleep, your self-awareness fades away, at least for the time being. Pain, pleasure, all the thousands of composite feelings that fill our days disappear, because the soul, the self-awareness, has left the body and is gone until it descends back into the physical body in the morning. And in the evening, when the body sleeps, the soul goes out again; man is only spiritually human during this time, and all sensual things fade away. Imagine a man who is blind, blind from birth. Everything the world possesses of light and color is not there for him because he has no organ with which to receive it. But if someone with good eyesight were to describe to such a man all the wonderful things he sees, and if the man were to say that he is a poet, a dreamer, and that things like light and color do not exist, we would truly call that nonsense. We would know better. And if the eyes of someone born blind were somehow opened, we could say that this person had been initiated into light, colors, and radiance. So it is in the spiritual world. In the physical world we have our eyes open, but in the other worlds, in the spiritual world, we grope around blindly. In those worlds, almost all people are blind. They have no senses, no eyes, no ears. These spiritual worlds are certainly there, but if people are to receive knowledge of them, the eyes of those who are blind must be opened, that is, they must be “initiated” or taught to acquire organs of perception themselves that are adapted to these worlds. In the old mysteries, there would be special methods for developing the soul in such a way that it would acquire spiritual senses. And when it had received these and descended again into the physical body, it could remember and make use of what it had learned and experienced in the spiritual worlds. In ancient times, anyone who wanted to become an initiate had to submit completely to a leader – the master. This master himself was a master who had long since been initiated and could therefore bear witness from his own experience to what he had seen and heard in those spiritual worlds. One such master was the Christ. His mission on earth was to draw all of humanity under the law of love. He had come to teach people that they no longer needed to cling to their gender or their people if they were to escape damnation. He taught them to rise above the sense of gender—up to a Father other than Father Abraham, up to the God hidden in their own innermost soul. Love of one's own sex and love of one's own people should be elevated to love of all people, to love of all living creatures in the world. In the past, love was particular, fragmented and divided, bound to a particular sex, people or nation. And the various mysteries or initiations of the peoples were always only for this one people. Hermes, Zarathustra, Buddha were masters and founders of faith, each for his own people. The old pagan mysteries taught people to develop the “self”, to build themselves up into spiritual human beings. But each of them was confined to his own people. They did not go beyond the feeling of nationality. But they served to prepare the world for the greatest event that has taken place so far, the coming of Christ into the world. For with Christ it is different. He did not establish a popular religion, a popular faith; but a religion for all people. Christ is the one who was destined to teach the world, to expand popular love so that it encompasses the whole human race. He is the one who brought out the mysteries and gave them to everyone. And this is particularly evident in the Gospel of John. If we read the introductory words correctly, we see that in the background of all physicality there is a spiritual world of origin, the divine Father-thought. And when Christ says, “I and the Father are one” (John 10:30), then with this Father he means precisely this divine spark, which is the breath of life in every human soul. And through Christ, every soul has received an impulse, a revival, to release the eternal in human nature. In the age of the Old Testament, the Jew alone had the blood bond to cling to – union in Abraham's bosom was his only hope if he wanted to escape damnation. Jesus, on the other hand, is said to have said: “In my Father's house are many rooms.” (John 14:2) It is precisely this that matters: to break away from these family ties. “Whoever does not renounce father and mother is not worthy of me” (Luke 14:26; Matthew 19:29), he says. No blood ties apply anymore, only the eternal father principle in every human soul. The Old Testament has been expanded by Christ and has been perfected in the Gospel of John. But even in the old scriptures, one need not search in vain for the same idea: “In the beginning God created the heaven and the earth” (Genesis 1:1) and so on. If you compare these words with the introductory words of the Gospel of John, you understand the connection between the physical and the spiritual world. The words in Genesis concern the external material world, the words in the Gospel of John deal with the new creation that is needed in our own soul. The Gospel of John is therefore not just a book like other historical documents, but an initiation book, a book that should be brought to life for the soul. Above all, it is a book of devotion, a book of meditation. And every human soul that wants to be a disciple of Christ must live through these events itself, must go through them itself. Christ had become the impulse, the driving force, for the individual soul to free itself. From now on, wisdom was to be drawn not only in the mysteries, for the few alone. It was no longer necessary to surrender to a “master” if one wanted to be initiated. Christ brought the Christian mysteries to all those who could accept them. The event at Golgotha is a great event in the world, and the blood that flowed there gives the impulse, releases forces that should lead the whole world to seek God in their own souls. That is why Christianity is the greatest of all religions and can live longer than any of the others. And the Gospel of John is the very cornerstone of this teaching of Christ. |
| 95. At the Gates of Spiritual Science: Workings of the Law of Karma in Human Life
28 Aug 1906, Stuttgart Translated by Charles Davy, E. H. Goddard |
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| The Bible has a true saying, very often misunderstood, when it speaks of God visiting the sins of the fathers on the children, even to the third and fourth generations. This does not refer to the successive incarnations of individuals, but to a karma affecting whole generations. |
| Physical heredity plays a great role; we know that some of the characteristics of a father and his ancestors may be found again in the son. In the Bach25 family, for instance, there were twenty-eight highly gifted musicians in a period of 250 years. |
| 95. At the Gates of Spiritual Science: Workings of the Law of Karma in Human Life
28 Aug 1906, Stuttgart Translated by Charles Davy, E. H. Goddard |
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Today I want to speak about the workings of the law of karma through individual human lives. Any such explanation is bound to be incomplete, for I shall not be putting before you any speculations or theories. I shall limit myself, as occultism always should, to facts and experiences. I shall therefore tell you of a karmic influence of one kind or another only when I have observed a person in that particular situation. In speaking of karmic relationships I shall draw only on real experiences. We touched yesterday on the fact that for most people the really burning question is: How does our destiny come about and why are we born with talents and circumstances that vary so widely? In order to understand these karmic relationships, we shall have to look back again at what has been said about man's four bodies—the physical, the etheric, the astral, and within them the Ego-body, in which the higher part of the human being is enclosed. In considering karmic relationships we shall be concerned chiefly with how causes and effects are connected with these different bodies. Let us consider first the physical body, in so far as it bears on the law of karma. All our actions take place in the physical world; if we are to cause anyone pleasure or pain we have to be—of course not literally—in the same place as he is. What we do results from the movements of our physical body and on everything connected with it. Our external destiny in a later life depends upon what we do in this physical life. This external destiny is, as it were, the environment into which we are born. Anyone who has done bad deeds prepares for himself a bad environment, and vice versa. That is the first important karmic law: what we did in a former life determines our external destiny. There is a second fundamental law. If we look at the way a man develops, we see that in the course of his life he learns an extraordinary amount. He absorbs concepts, ideas, experiences, feelings, and all this produces great changes in him. Think of yourselves as you were a few years ago before you knew anything about Theosophy; think of the new ideas you have acquired and how they have changed your life. All this has produced a corresponding change in the astral body, for it is the most subtle and delicate and responds most quickly to change. Temperament, character and inclinations change much more slowly. A passionate child, for example, changes very slowly. Temperament, character and inclinations often persist all through life. Ideas and experiences change quickly; it is just the opposite with temperament, character and inclinations. These attributes are very tenacious; they do change, but slowly. Their relation to quickly changing ideas is somewhat like the relation of the hour-hand of a clock to the quick-moving minute-hand. This is because they depend on the etheric body, which consists of substance much less open to change than is the substance of the astral body. Slowest of all to change is the physical body. It is laid down once for all, so to speak, and retains more or less the same character throughout life. We shall see later how the Initiate can work upon his etheric body and can change even his physical body. For the moment we must consider how all this extends beyond a single life. The ideas, feelings and so on which transform the astral body during a long life will produce a marked change in the etheric body only in the next life. Thus if someone wants to be born. in his next life with good habits and inclinations, he must try-to prepare these as much as possible in his astral body. If he makes the effort to do good, he will be born in his next life with the tendency to do good and that will be a characteristic of his etheric body. If he wants to be born with a good memory, he must exercise his memory as much as he can; he must practise looking back over the separate years of his life and over his life as a whole. In this way he will engender in his astral body something which will become a characteristic of his etheric body in his next life—the foundation for a good memory. A man who simply hurries through the world will find in his next life that he cannot stick at anything. But if anyone lives in intimate sympathy with a particular environment, he will be born with a special predilection for everything that reminds him of it. We can trace the various temperaments, also, back to a previous life, for they are qualities of the etheric body. The choleric man has a strong will, is bold, courageous, with an urge to action. Alexander the Great, Hannibal, Caesar, Napoleon, for example, were cholerics. This type of character shows itself even in childhood, and a child with this temperament will take the lead in childhood games. The melancholic man is very much occupied with himself and hence is apt to keep himself to himself. He does a lot of thinking, particularly about the way in which his environment affects him. He withdraws into himself, tends to be suspicious. This temperament, too, is apparent in childhood: a child of this type does not like to display his toys; he is afraid something will be taken away from him and would like to keep everything under lock and key. The phlegmatic man has no real interest in anything; he is dreamy, inactive, lazy, and seeks sensuous enjoyment. The sanguine man, on the other hand, gets easily interested in anything but he does not stick to it; his interest quickly fades; he is continually changing his hobbies. These are the four basic types. Generally a man is a mixture of all four, but we can usually discover the fundamental one. These four temperaments express themselves in the etheric body, and so there are four main types of etheric body. They have differing currents and movements, and these impart a particular basic colour to the astral body. This does not depend on the astral body; it only reveals itself there. The melancholic temperament is karmically determined if a man in his previous life was compelled to lead a narrow, restricted existence and to be much alone; if he was always preoccupied only with himself and unable to Make much interest in anything else. If, however, a man has learnt a great deal from experience but has also had something of a hard struggle, if he has encountered many things and has not merely looked on at them, he will become a choleric. If, again, he has had a pleasant life without much struggle or toil, or if he saw and passed by many things, but only as an onlooker, all this will work karmically into the etheric body of his next life: he will become a phlegmatic or a sanguine type. From this we can see how we can work for our next life: and in occult schools this is done with conscious intention. In former times it was done more often than it is today because of the changes in human evolution. Five thousand years ago the occult teacher had a quite different task. He had to concern himself with people in groups; human beings had not reached the stage where each man has to take responsibility for himself. The deliberate purpose was to enable whole classes and groups of people to work together harmoniously in their next lives. But human beings are becoming more and more individual and independent; the occult teacher can no longer use anyone as a means to an end but has to treat everyone as an end in himself, and to help him to develop as far as is possible for him. In the oldest civilisations, in India for example, the entire population was divided into four castes, and the training given was intended to fit everyone for a particular caste in the next life. The development of human beings, together with the picture of the world they were to have, was deliberately planned for thousands of years ahead, and it was this that gave occult leaders their great power. How, then, should we try to influence our etheric body for the next life? Everything done to develop the etheric body produces a result, however slowly, and education can take pains to instil quite specific habits. Whatever the etheric body acquires during one life comes to expression in the physical body in the next life. All the habits and inclinations of the present etheric body will create a predisposition to good or bad health. Good habits will produce good health; bad ones will create a tendency to some specific illness in the next life. A strong determination to rid oneself of a bad habit will work down into the physical body and produce a tendency to good health. How a disposition to infectious diseases arises in the physical body has been particularly well observed. Whether we actually get a disease will depend on what we do; but whether we are specially liable to contract it is the result of the inclinations we had in a previous life. Infectious diseases, strangely enough, can be traced back to a highly developed selfish acquisitiveness in a previous life. If we want really to understand health and illness, we must bear in mind how complicated the circumstances are. Illness need not be a matter of individual karma only; the karma of a whole people has to be taken into account. An interesting example of how things in the spiritual life are inter-related can be seen in the migration of the Huns and Mongols who poured from Asia into the West. The Mongols were stragglers of the Atlanteans. While the Indians, the German and other peoples were progressing, the Mongols had remained behind. Just as the animaLs have separated off from the evolutionary path of mankind, so have certain lower peoples and races fallen behind. The Mongols were Atlanteans whose physical development had taken a downward course. In the astral bodies of such decadent people an abundance of decaying astral substance can be seen. When the Mongols fell upon the Germans and other Central European peoples, they created a wave of fear and panic. These emotions belong to the astral body, and under such conditions decaying astral substances will flourish. Thus the astral bodies of Europeans became infected and in later generations the infection came out in the physical body, affecting not merely individuals but whole groups of peoples. It emerged as leprosy, that terrible disease which wrought such devastation in the Middle Ages. It was the physical consequence of an influence on the astral body. Philology will not help you in finding evidence for this, because it knows nothing of astral influences. But you will at least find some evidence for the descent of the Mongols from the Atlanteans in the names: thus Attila, the leader of the Huns, is called in the Nordic language, Atli—meaning someone descended from the Atlanteans. This then is how diseases affecting whole peoples have originated, and in ancient times some knowledge of it survived. The Bible has a true saying, very often misunderstood, when it speaks of God visiting the sins of the fathers on the children, even to the third and fourth generations. This does not refer to the successive incarnations of individuals, but to a karma affecting whole generations. We have to take the saying literally, as indeed many such statements have to be taken more literally than is usually thought. The fact is that we must first learn to read the religious sources properly. In ancient times simple-minded people took them literally. As people became more sophisticated, this way of reading became increasingly rare. Then the clever liberal theologians began to expound the sources, each in his own way; and this meant that many passages were not expounded but undermined. Then there was a third stage: that of the people who took everything—old myths and legends and even the life of Christ—as a series of symbols. All this depends on the ingenuity of individuals; some will always be cleverer at it than others. But there is also a fourth stage: that of the occultist, who can once more understand everything literally because through his spiritual knowledge he can see how things are interconnected. From what has been said you will realise that habits and feelings, which first belong to the spiritual life, can later express themselves in physical life. There is an important principle here: if care is taken to inculcate good habits, not only will the moral life of subsequent generations be improved, but also the health of a whole people, and vice versa. This is then their collective karma. There is a form of illness, very widespread today, which was hardly known a hundred years ago—nerves or neuroticism—not because it was unrecognised, but because it was so uncommon. This characteristic illness springs from the materialistic outlook of the eighteenth century. Without that, the illness would never have appeared. The occult teacher knows that if this materialism were to continue for a few decades more, it would have a devastating effect on the general health of mankind. If these materialistic habits of thought were to remain unchecked, people would not only be neurotic in the ordinary sense but children would be born trembling; they would not merely be sensitive to their environment but would receive from everything around them a sensation of pain. Above all, mental ailments would spread very rapidly; epidemics of insanity would occur during the following decade. This was the danger—epidemic insanity—that faced mankind, and the possibility of it in the future was why the leaders of humanity, the Masters of Wisdom, saw the necessity of allowing some spiritual wisdom to be diffused among mankind at large. Nothing short of a spiritual picture of the world could restore to coming generations a tendency to good health. Theosophy, you will realise, is thus a profound movement which has been given out to meet the needs of humanity. A hundred years ago a “nervous” man meant one with iron nerves. Simply from the change in the meaning of the word you can see that something quite new has come into the world. How is the law of karma related to physical heredity? Physical heredity plays a great role; we know that some of the characteristics of a father and his ancestors may be found again in the son. In the Bach25 family, for instance, there were twenty-eight highly gifted musicians in a period of 250 years. Again, Bernoulli26 was a great mathematician, and eight other gifted mathematicians came after him in his family. This is all a matter of heredity, we are told; but that is only partially true. In order to be a good musician you need more than a musical predisposition in your soul; you need also a good ear in the physical sense. This good ear is a physical quality to be found in a family of musicians, and is passed on from one generation to the next. In a family, then, where a great deal of music is performed, you will find good musical ears, and so when a soul with a strongly developed musical talent is to be incarnated, it will naturally not choose a family with no interest in music—where it would languish—but one which has suitable physical organs. This fits in very well with the law of karma. The same thing applies to moral courage. If a soul with that predisposition cannot find a suitable heredity, the characteristic will fade out. You can see that you have to be very careful in your choice of parents! The fact is not that the child resembles his parents, but that he is born into a family where the parents most resemble him. You might ask: Does not this devalue a mother's love? Not at all. Just because the deepest sympathy already exists before birth, a particular child seeks out a particular mother; the love between them has its source much further back, and after birth it continues. The child loved its mother before it was born: no wonder then that the mother returns the love. Thus the significance of a mother's love is not falsely explained away; rather is its true source made clear. Of this, more tomorrow.
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| 97. Adept-School of the Past
07 Mar 1907, Düsseldorf Translator Unknown |
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| He could understand the language of Nature and could hear God speak to him in the murmuring waves; he could understand the rolling thunder, the rustling forest, the delicate aromas of the flowers; he could understand this language of Nature and was in the whole of Nature. |
| Between the Mysteries of the SPIRIT and those of the FATHER, stand the MYSTERIES OF THE SON. Their seminary was the School of St. Paul, who had appointed Dionysios as its leader. |
| In the MYSTERIES OF THE SON, Christ Himself appeared as a teacher in the most solemn celebrations and was therefore also a teacher who was not a man, but God. But in the MYSTERIES OF THE FATHER, those who will become teachers will be men, These men, who develop more quickly than the others, will be the true Masters of Wisdom and of Harmony; they are called “The Fathers”, in the Mysteries of the Father, the guidance of mankind passes from beings who have descended from other worlds into the hands of men themselves. |
| 97. Adept-School of the Past
07 Mar 1907, Düsseldorf Translator Unknown |
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The spiritual-scientific movement has arisen in our time not because of the arbitrary act of this or of that individual, of this or of that society, but because it is connected with the whole evolution of humanity and, as such, it should be considered as one of the most important of cultural impulses. If we would penetrate into the mission of the spiritual-scientific movement, we must transfer ourselves into the past and future of mankind. Just as the individual human beings have evolved, from the moment when they first descended as individual souls from the bosom of the Godhead, so mankind as a whole has also evolved. Consider the differences, the changes and the development which may be observed upon the surface of the earth in the course of thousands of years! Consider how entirely things have changed during that time! Generally speaking, this is difficult to realise and to grasp quite clearly. We should first explain that what we are accustomed to name “mankind” is only the product of the so-called fifth root-race. This was preceded by another human race, the fourth root-race, which lived on a continent that should be thought of as lying between present-day Europe and America. This continent was Atlantis. Here our ancestors had quite a different form and an entirely different civilisation. The ancient Atlantean did not possess a developed intellect and mind, but he was equipped with fine somnambulistic-clairvoyant forces. Logical power, a combining intellect, science and art, such as they exist now, did not exist in ancient Atlantis, for man's faculties of thought and feeling were quite different. At that time, he could not have combined thoughts, nor could he have reckoned, counted, or read; as men do now; yet certain somnambulistic-clairvoyant spiritual forces lived in him. He could understand the language of Nature and could hear God speak to him in the murmuring waves; he could understand the rolling thunder, the rustling forest, the delicate aromas of the flowers; he could understand this language of Nature and was in the whole of Nature. At that time, no law or jurisprudence were needed to come to an understanding with one's neighbour; the Atlantean just went out and listened to the sounds of the trees and of the wind and these told him what he had to do. Folk-lore, which never contains anything haphazard or thought-out, has preserved the memory of ancient Atlantis in a beautiful way, when it speaks of “Nibelheim”, for instance, in the Nibelung Poem. In a delightful way it speaks of the Rhine and all these rivers as waters which have remained behind from the mists of ancient Atlantis. And the wisdom of Atlantis is referred to in the treasure which lies buried below their waves, On this continent, which was situated between America and Europe, we must seek the seminary of the ancient adepts, Those who were suited to be the pupils of the great individualities whom we call the Masters of Wisdom and of the Harmony-Feelings, were trained in these schools. The seminary which flourished during the fourth Atlantean sub-race, this first school of adepts, would now be in the middle of the Atlantic Ocean. There, the pupils were taught in quite a different way from now. At that time, a powerful, influence could pass from man to man, through the force which still lay in the spoken word. Simple folks of to-day still possess a fine feeling for the inner, spiritual and occult power of words. But it is impossible to compare the present power of words with that of the past. For in the past, this was something tremendous, and the word alone awakened forces in the soul of the pupil. A mantram of to-day has no longer the force of earlier times, when words were not so permeated by thoughts, as is the case to-day. The influence which went out from these words awakened the soul-forces of the pupil; one might call this a human initiation through the powerful effect of the language of Nature. ... A clear language was also spoken there by the smoke from substances such as incense, etc. There was then a far more direct connection between the souls of teacher and pupil. The written signs in the Adept-School of ancient Atlantis were imitations of the phenomena of Nature, written by the hand in the air, these signs had their effect and also influenced the spirit of the population, arousing forces in the soul. Thus every race has its task in the evolution of humanity. The task of our race, the fifth root-race, consists in adding Manas to the four members of the human being. That is to say, the understanding must be awakened through concepts and ideas. Every race has its own task: the Atlantean race had the task of developing the Ego. Our race, the fifth root-race, or the post-Atlantean era, must develop Manas, the Spirit-Self. But the achievements of Atlantis did not die, when Atlantis was submerged, for the essence of everything that existed in the Atlantean School of Adepts was rescued by a small group of men. Under the guidance of the Manu, this small group journeyed into a region now known as the Desert of Gobi. And this small number of men then prepared copies of the former culture and teachings, but in a more intellectual form; the earlier spiritual forces were transformed into thoughts and signs. The various streams of culture then journeyed out from this centre like rays, or beams. First came the pre-Vedic Indian culture, which transformed for the first time the in-streaming wisdom into thoughts. The second culture which went out from this ancient School of Adepts was the old Persian culture; the third one, the Chaldean-Babylonian culture with its wonderful star-wisdom, its lofty sacerdotal wisdom. The fourth culture to flourish was the Graeco-Latin one, with its personal colouring, and finally the fifth culture, which is our present one. The sixth and seventh lie in the future. I have now characterised our task in the evolution of humanity: What once existed in the form of cosmic wisdom, must be transformed into thoughts and brought down to the physical plane. When the old Atlantean listened, between the tones sounding round him, he could hear the NAME of what he recognised as divine: “TAO”, In the Egyptian Mysteries this sound was transformed into thoughts, script and signs—the Tao-sign, the Tao-books. Everything in the form of knowledge, writing and thought first came into the world during the post-Atlantean age. Before that time, nothing could have been written down, for the understanding for it would not have been there. Now we are living in the middle of the Manas-development. It is the task of our race to develop intellectual culture, and at the same time to develop egoism in its extremest form. Though it sounds grotesque, we may say that never before was there so much intellectual power in the world, and yet so little capacity of inner vision as at the present time. Thought is at the greatest distance from the inner essence of things; it is far away from inner spiritual vision. When the Atlantean priest wrote a sign in the air, its chief effect was on the pupil's inner soul-experience. The personal element came more to the fore during the fourth, the Graeco-Latin epoch. In Greece, the personal element developed in art, and in Rome we find it in the structure of the government, etc. In our time, we experience egoism, the dry personal, intellectual element. But our task to-day is to grasp the occult truths in Manas, in the purest element of thought. The comprehension of the spiritual in this finest distillation of the brain is the true mission of our age. To render thought so forceful that it acquires something of an occult power is the task which has been given us. This task must be fulfilled, so that we may be able to take our place in the future. Mighty flames of fire destroyed ancient Lemuria, and mighty floods ancient Atlantis. Our civilisation will also perish, through the war of all against all. This is what we must face. Our fifth root-race will perish, because egoism will reach its highest pitch. But at the same time, a small group of men will develop the power of Budhi, of the Life-Spirit, through the force of thought, in order to carry over Budhi into the new civilisation. Everything that is productive in the striving human being will grow stronger and stronger, until his personality reaches the summit of freedom. At present, every individual must discover in himself a kind of guiding spirit in the soul's inner depths:—This is Budhi, the power of the Life spirit. Were we to approach the future by taking up the cultural impulses as in earlier epochs, we should face the disintegration of humanity. What do we see now at the present time? Everyone wants to be his own master: Egoism, selfishness have been pushed to the extreme. A time will come when no other authority will be recognised except one which men recognise freely, whose power is based upon free confidence. The Mysteries which were founded upon the power of the spirit, are called the MYSTERIES OF THE SPIRIT; the Mysteries of the future, which will have trust as their foundation, are called the MYSTERIES OF THE FATHER. These will mark the end of our civilisation. The new impulse of the power of confidence must come, otherwise we approach human disintegration, a universal cult of the Ego and of egoism. In the times of the Mysteries of the Spirit, which were founded upon the rightful power, authority and might of the Spirit, there were certain wise men who possessed wisdom, and only the soul who passed through difficult probations could be initiated by them. In future, we approach the Mysteries of the Father, and we must strive more and more that each single human being should attain wisdom. Will this counter-act egoism and the threatening disintegration? Yes! For only when we reach the highest wisdom, in which there are no differences, no personal opinion and no personal standpoint, but ONE VIEW only, will men agree. If they were to remain as they are at present, following their different standpoints, they would become more and more disunited. The highest wisdom always produces a unanimous view among all men. Real wisdom is ONE, and it unites men again, whilst leaving them as free as possible, without any coercive authority. Just as the members of the great WHITE Brotherhood are always in harmony with one another and with humanity, so all men will one day be one, through this wisdom. Only this wisdom can establish the true idea of brotherhood. Spiritual science therefore has only one task: to bring this idea to men, by developing now the Spirit-Self and later on the Life-Spirit. The great goal of the spiritual-scientific movement is to make it possible for man to attain freedom and true wisdom; its mission is to let this truth and wisdom flow into men. The modern movement of spiritual science began with the most elementary teachings. Many important things have been revealed in the years which have passed since the founding of this movement, and much that is even more important will be revealed. The work of the spiritual-scientific movement, is therefore to allow a gradual flowing out of wisdom of the great white brotherhood that had its origin in Atlantis. Such work has always been prepared for through long periods of time. The whole activity of the great founders of religions was a preparation for the ONE great event, for the appearance of Christ-Jesus. Spiritual science seeks to be the testamentary executor of Christianity. And so it will be. When the Mysteries of the Father have been fulfilled, that is, when the development of Budhi is accomplished in every individual human being, then each one will discover within himself his own deepest being—ATMAN, the Spirit-Man. The coming of Christ-Jesus was prepared for by the sequence of the founders of religions, by Zarathustra, Hermes, Moses, Orpheus, Pythagoras. All their teachings pursue the same aim: To let wisdom flow into humanity, but in every case, in the form most suited to each people respectively. The essentially new element is not found in what Christ said; the new element in the appearance and teaching of Christ-Jesus is the force that lay in Him to awaken into LIFE all that, formerly was only teaching. Christianity has brought men the power to be united in free-willed recognition of the authority of Christ-Jesus, whilst maintaining the greatest possible individualisation, so that they are able to join together in brotherly union through faith in Him, in His manifestation and in His divinity. Between the Mysteries of the SPIRIT and those of the FATHER, stand the MYSTERIES OF THE SON. Their seminary was the School of St. Paul, who had appointed Dionysios as its leader. This school flourished under him, for Dionysios taught these Mysteries in a very special way, whereas St. Paul propagated the teaching exoterically. Let us now seek an explanation from another side, so as to understand the meaning of the words: The MYSTERIES OF THE FATHER will come. In the old Atlantean schools for adepts the teachers were not men, but beings higher than man, They had completed their development upon earlier planets, and these beings, who had come down to the earth from other planetary developments, instructed a group of chosen men in the MYSTERIES OF THE SPIRIT. In the MYSTERIES OF THE SON, Christ Himself appeared as a teacher in the most solemn celebrations and was therefore also a teacher who was not a man, but God. But in the MYSTERIES OF THE FATHER, those who will become teachers will be men, These men, who develop more quickly than the others, will be the true Masters of Wisdom and of Harmony; they are called “The Fathers”, in the Mysteries of the Father, the guidance of mankind passes from beings who have descended from other worlds into the hands of men themselves. This is significant. It is the task of spiritual science to prepare men to form a centre for this end, to prepare them for a universal wisdom, for an authority built only on trust and confidence, and to develop an understanding for this, to begin with, in a small nucleus of humanity. The development of the materialistic civilisation reached its climax in the nineteenth century, and that is why the impulse of spiritual science entered the world at that time. Through spiritual science, something was called into life—and now exists—which counter-acts materialism: It is the counter-movement in the direction of spirituality. Spiritual science is nothing new, and even the spiritual-scientific movement is not new; it is only the continuation of what has already existed. Materialism and egoism bring disintegration to humanity, for the individual human being only regards his own interests. Wisdom must therefore reunite the human beings who have thus become separated. Wisdom brings them together in fullest freedom and exercises no coercion whatever. This is the task of the spiritual-scientific movement in our time. We must realise that wisdom must be acquired quite concretely. We all know the example of the stove which was given the task of heating a room. If we explain this to the stove in words as moving as possible, and entreat it to warm the room, it will not obey us unless we heat it; only then will it be able to fulfil its task. Similarly, all talk of brotherhood and of brotherly love is useless; only through KNOWLEDGE we draw nigh to the goal. Individual human beings, and mankind as a whole, can only reach the path of wisdom and of brotherhood through knowledge. We have now followed this path by considering three kinds of Mysteries. Spiritual science must be able to awaken an understanding for such things in a small nucleus of humanity, so that when the sixth race appears this understanding can be awakened in all men. This is the task which spiritual science must fulfil. A small part of the fifth root-race will forestall the course of evolution, it will spiritualise Manas and unfold the Spirit-Self. The majority, however, will reach the summit of selfishness. Only this nucleus of humanity, that develops the Spirit-Self, will become the seed of the sixth root-race, and the most advanced of these, the Masters, as we call them, who have grown out of mankind, will then be the leaders of humanity. The movement for spiritual knowledge strives towards this goal. |
| 11. Atlantis and Lemuria: Transition of the Atlantean into the Âryan Root-Race
Translated by Max Gysi |
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| Consequently the teachings of the leaders had also to be clad in a form which was unlike the form used in the communication of earthly matters. The language used in the mysteries between the gods and their messengers was, indeed, no earthly tongue, nor were the forms assumed by the gods in their manifestations of an earthly kind. |
| Fulfil the commands of the God whom ye see not, and obey Him of whom ye can make to yourselves no image.” Thus sounded, from the lips of the great Leader, the new and highest commandment, prescribing the worship of a God whom no image, visible to the senses, could resemble, of whom, therefore, none such should be made. |
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| 11. Atlantis and Lemuria: Transition of the Atlantean into the Âryan Root-Race
Translated by Max Gysi |
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The following communications refer to the transition of the fourth (Atlantean) Root-Race into the fifth (Âryan), to which belongs civilised mankind of the present day. He only will estimate them correctly who is able to grasp the idea of evolution in its fullest meaning. Everything that comes to the notice of man in his surroundings is in a condition of development. And it must also be remembered that the peculiar characteristic of men of our fifth Root-Race, consisting in the use of thought, has but just been developed. Indeed, it is this Root-Race that slowly and gradually brings the power of thought to maturity. The man of the present makes up his mind and carries out his decision on the strength of his own thought. With the Atlanteans this capacity was only in preparation. Not their own thoughts, but those which flowed in upon them from Beings of a higher kind, influenced their will, which was thus guided, in a sense, from without. He who makes himself familiar with this conception of evolution in regard to man, and who learns to admit that he was, in prehistoric times and as an inhabitant of the earth, of an altogether different constitution, will also be able to advance to the conception of those wholly different Beings to whom reference is made in these communications. The development which is under consideration occupied enormous periods of time. Details of this will be shown more circumstantially in the following communications. What has previously been said about the fourth Root-Race, the Atlantean, refers to the great general mass of mankind. But the latter found themselves under leaders who towered high above them in ability. The wisdom possessed by these leaders, and the powers of which they were masters, could not be obtained through any earthly education, but were imparted to them by entities of a high rank, and not pertaining directly to the earth. It was, therefore, quite natural that the great mass of mankind regarded these, their leaders, as Beings of a higher kind, as “messengers” of the gods. For that which these leaders knew and were able to achieve could not have been accomplished by means of human sense-organs or human understanding. They were worshipped as “Divine Messengers,” and their precepts, commands, and instructions were accepted. By such Beings mankind was instructed in sciences, arts, and the construction of tools. And such “Divine Messengers” either directed the communities themselves, or instructed such men as were sufficiently developed in the arts of governing. These leaders were said “to hold intercourse with gods,” and to be initiated by these themselves in the laws according to which mankind was to develop. And this was in accordance with fact. This initiation, this intercourse with the gods, occurred at places quite unknown to the populace. “Temples of Mysteries” was the name given to these places of initiation, and it was from their midst that mankind was governed. That which took place in the Temples of Mysteries was, accordingly, incomprehensible to the populace, and only very slightly did the latter understand the purposes of their great leaders. The people could, indeed, understand with their senses only what happened immediately on the earth, not what was revealed from higher worlds. Consequently the teachings of the leaders had also to be clad in a form which was unlike the form used in the communication of earthly matters. The language used in the mysteries between the gods and their messengers was, indeed, no earthly tongue, nor were the forms assumed by the gods in their manifestations of an earthly kind. “In fiery clouds” did they, the higher spirits, appear to their messengers, in order to instruct them how men were to be guided. Only a man can appear in human form; entities whose faculties surpass the human level must manifest under forms which are not to be found among those of earth. The fact that the “Messengers of the Gods” could receive the revelations was owing to their attainment of the highest degree of development among their human brothers. They had already, in earlier stages of evolution, gone through what the majority of men have yet to experience. Only in a special way did they belong to this contemporaneous mankind. They could assume the human form, but their psycho-spiritual faculties were superhuman in character. They were, therefore, divine-human, double entities. Hence they might also be described as higher spirits who had assumed human bodies, in order to help mankind further along its earthly path. Their true home was not on the earth. These entities guided man without being able to communicate to him the principles according to which they were leading him. For up to the fifth sub-race of the Atlanteans, the Original Semites, men had absolutely no capacity whatever wherewith to grasp these principles. Not till the power of thought began to develop in this sub-race did such capacity exist. But this faculty developed slowly and gradually. Even the last sub-races of the Atlanteans could as yet understand very little of the principles of their divine leaders. They began by having a very vague presentiment of such principles. Consequently, their conceptions and also the laws mentioned in connection with their civic institutions were intuitive rather than definitely thought out. The chief leader of the fifth Atlantean sub-race had for his object to bring it gradually to such a point that it could, later on, and after the disappearance of the Atlantean mode of living, initiate a new one, such as would be completely regulated by the power of thought. Now we must realise that the end of the Atlantean era is characterized by these groups of human entities. There are, firstly, the so-called “Messengers of the Gods,” who were advanced far beyond the great mass of people, teaching Divine Wisdom and performing divine deeds. Secondly, there was the great mass itself, in which the power of thought was in a state of torpor, although it possessed other natural faculties which have since been lost. Thirdly, there was a smaller number of such as developed the thinking capacity. These, it is true, gradually lost the primeval faculties of the Atlanteans; but they developed instead the capacity to grasp in thought the principles of the “Messengers of the Gods.” The second group of human entities was destined to die out gradually. The third, however, admitted of such an education by the entities of the first group that it could henceforward take over its own guidance. From the midst of this third group selection was made by the aforesaid chief leader (who is known in Theosophical literature by the name of the Manu) of those most capable of forming the nucleus of a new mankind. These fittest people were to be found in the fifth sub-race. The thought-power of the sixth and seventh sub-races was in a certain way already on the downward path, and no longer fit for further development. The best qualities of the best men were to be developed. This was achieved by the leader sequestering the elect in a particular spot of the earth—in Central Asia—and freeing them from every influence of those left behind or gone astray. The task undertaken by the leader was to conduct his disciples so far on that they could grasp in their own souls and through their own thought the principles according to which they were previously directed and which they faintly understood. Men were now meant to understand the divine powers which they had formerly followed blindly. So far, the gods had led men through their messengers; henceforth men should know of these divine Beings. They were to consider themselves as the executive organs of divine Providence. This isolated group had to face an important change. The divine leader was in their midst in human form. From such divine messengers mankind had previously received directions or commands as to what was to be done or left undone. It had been taught in sciences which referred to what could be observed by the senses. Men suspected the fact of a divine government of the world, they felt as much in their own actions, but they had no clear knowledge of this fact. Their leader now spoke to them quite differently. He taught them that invisible powers governed what was visibly before them; and that they themselves were servants of these invisible powers; that, with their thoughts, they had to execute the laws of these powers; and that the invisible spiritual element was the Creator and Preserver of the visible material world. Hitherto they had looked up to their visible messengers of the gods, to those superhuman Initiates of whom he who talked to them thus was himself one, and by whom they were directed as to what to do or to avoid. Now however they were found worthy of being instructed by the divine messenger of the gods. Powerful was the injunction impressed again and again on his followers: “Hitherto ye have seen those who were your leaders, but there are higher Leaders whom ye see not, and ye are subject to these Leaders. Fulfil the commands of the God whom ye see not, and obey Him of whom ye can make to yourselves no image.” Thus sounded, from the lips of the great Leader, the new and highest commandment, prescribing the worship of a God whom no image, visible to the senses, could resemble, of whom, therefore, none such should be made. An echo of this great primary commandment of the fifth race is heard in the well-known phrase: “Thou shalt have no other gods before me. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth.” (gods before me. Assisting the chief leader (Manu), there were other messengers of the gods who executed his designs with regard to particular branches of life, and helped in the development of the new race. For the object was to arrange the whole of life conformably with the new conception of a divine government of the world. The thoughts of men were to be turned in every respect from the visible to the invisible. Life is determined by natural forces. The course of this human life depends on day and night, winter and summer, sunshine and rain. How these momentous visible facts are connected with the invisible (divine) forces, and how man should act so as to live in accordance with these invisible powers—all this was shown to him. All knowledge and all work were to be pursued in this sense. In the course of the stars and in atmospheric conditions, man was to see the decrees of Providence, the expression of divine Wisdom. Astronomy and meteorology were taught in this sense. And man was to bring his work, his moral life, into harmony with the laws of the divine, that are so rich in wisdom. Life was ordered according to divine commandments, since in the course of the stars, in meteorological conditions, etc., divine thoughts were fathomed. Man was to bring his works into harmony with dispositions of the gods through sacrificial deeds. It was the intention of the Manu to direct everything in human life towards the higher worlds. All human action, all arrangements were to bear a religious character. In this way the Manu wished to lead the way to that which constitutes the special task of the fifth Root-Race. This Race was to learn to guide itself onward through its own thoughts. Such self-determination, however, can lead to salvation only when man gives his own self also to the service of the higher powers. Man should make use of his thinking capacity; but this power of thought should be uplifted by mindfulness of the Divine. To grasp completely what happened at that time, it is also necessary to know that the development of the thinking capacity, beginning with the fifth sub-race of the Atlanteans, brought about a still further consequence. In a certain direction men acquired branches of knowledge and performed acts which were in no immediate connection with what the Manu had to consider as his proper task. These acquirements and arts lacked, first of all, the religious character. They dawned on man at a time when his only thought was to exploit them for his own advantage, for his personal wants.—To such acquirements belongs, for instance, that of Fire in its application to human industry. At the beginning of the Atlantean era man had no need of fire, as the vital force was still at his disposal. With this decrease of his ability to avail himself of this force, he was obliged to learn how to fashion his tools and implements from so-called lifeless things. Here the use of fire became most advantageous, and it was the same with regard to other natural forces. Man had also learned to make use of these forces without being conscious of their divine origin. This, indeed, was inevitable. Man was not to be forced to link these things, which assisted his own mentality, with the divine order of things. This he was rather meant to do voluntarily in his thoughts. The intention of the Manu was, then, to evoke in men a spontaneous need to establish a connection between such things and the higher order of the world. Men could, as it were, choose whether they would exploit the acquired knowledge for purely personal benefit, or use it in the religious service of a higher world. Just as man had previously been forced to consider himself as a part of the divine ruling of the world, from which there flowed in on him, for instance, the mastery of the vital force without any need of mental effort, so now he could also make use of natural forces without giving thought to the divine. Of those whom the Manu had gathered round himself, all were not ripe for the change. Indeed, very few of them were so. And only from these could the nucleus of the new race be actually formed by the Manu. It was, then, only with this small number that the Manu retired, in order to further their development, while the rest became merged in the general mass of mankind. It was then from this small number of men, thus finally grouped round the Manu, that all the true germs of progress in the fifth Root-Race up to the present time were derived. Thus, however, it becomes plain that the whole development of this fifth Root-Race displays two characteristic features. One of these distinguishes those who are animated by higher ideals, and who consider themselves as children of a divine universal power; the other appears in those who make everything subservient only to personal interests, to selfish ends. This little band remained with the Manu until it had become strong enough to act in the new spirit, and until its members could set forth to impart this new spirit to that portion of mankind which remained over from the preceding races. This new spirit naturally assumed a different character with various nations, according to the different phases of their development. The old surviving characteristics became mixed with what the messengers of the Manu brought into the various parts of the world, and in this way manifold new cultures and civilizations arose. The fittest personalities of those surrounding the Manu were chosen to become initiated little by little into his divine wisdom, so that they might become teachers to the rest. Thus it was that along with the old messengers of the gods there now arose a new kind of Initiates. These were they who developed their mentality in exactly the same manner as the rest of their fellow-men. The divine messengers of old—and the Manu—had not done so. Their development belongs to higher worlds. They brought their higher wisdom into earthly relations. What they gave to mankind was “a gift from on high.” Before the middle of the Atlantean era men were not advanced far enough to grasp with their own faculties the import of divine decrees. Now, in the period indicated, they were to reach this stage. Their earthly thought was to rise to the conception of the divine. Human Initiates united themselves with those who were superhuman. This signifies an important change in the development of humanity. The first Atlanteans had not yet the choice of viewing their leaders as divine messengers, or of not doing so. For what these accomplished appeared, perforce, as a deed of the higher worlds. A divine origin was stamped on it. On account of their power, the divine messengers of the Atlantean era were therefore sanctified Beings, surrounded by the lustre conferred on them by this power. The human Initiates of the subsequent era, if considered externally, are men among men. To be sure, they remained in touch with the higher worlds, receptive of the revelations and appearances of the messengers of the gods. Only on exceptional occasions, in the case of a higher necessity, they made use of certain powers, conferred on them from that source. Then did they perform feats which men failed to interpret in terms of the known laws and therefore rightly viewed as miracles. Nevertheless it is the higher purpose of all this to place men on their own feet, to develop perfectly their mentality. The human Initiates are now the mediators between the people and the higher powers; and Initiation alone qualifies one for intercourse with the messengers of the gods. The human Initiates, the holy teachers, became, then, in the beginning of the fifth Root-Race, the leaders of the rest of mankind. The great priest-kings of prehistoric times—attested to, if not historically, at least mythologically—belong to this class of Initiates. The higher messengers of the gods gradually withdrew from this earth, handing over the leadership to these human Initiates, but still assisting them by deed and word. Were this not so, man would not attain to a free use of his mentality. The world stands under divine guidance; but man should not be forced to acknowledge this fact, but should do so in consequence of the free exercise of his mental capacity. Only when he has attained to this do the Initiates gradually unveil to him their secrets. But this cannot be attained suddenly. Rather is the whole development of the fifth Root-Race a slow path to this goal. At first the Manu himself still led his flock like children, but afterwards the leadership was gradually transferred to human Initiates. And, to-day, the progress still continues to consist in a mingling of conscious and unconscious acting and thinking on the part of men. Only at the end of the fifth Root-Race, when, after the progress made in the course of the sixth and seventh sub-races, a sufficiently large number of men will be ready to receive knowledge, the greatest Initiate will be able to reveal himself to them publicly. And this human Initiate will then be able to take over the further general leadership, just as the Manu had done at the end of the fourth Root-Race. The education of the fifth Root-Race has therefore as its aim the production of a larger portion of mankind who shall attain so far as to follow freely a human Manu, just as was done by the nucleus of this fifth race with regard to the divine Manu. |
| The Festivals and Their Meaning I: Christmas: Christmas at a Time of Grievous Destiny
21 Dec 1916, Basel Translated by Dorothy S. Osmond |
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| The Southern practice spread towards the North, although an intermixture of the old still remained at the time when the Wanen gods were superseded by the Asen gods. Just as the Wanen are connected with wähnen, so are the Asen connected with the German sein (being)—that is to say, being or existence in the material world which the mind tries to grasp externally. |
| Arius: "The Son was once created out of nothing by the Divine Will, was the first creature and the creator of the Universe, hence to be called God, though subject to the Father," This was declared heretical by the Council of Nicea in A.D. 325, and replaced by the Athanasian principle of faith. "The Son of God is from eternity, not created, but begotten out of the Being of the Father, and is of like nature to the Father. |
| The Festivals and Their Meaning I: Christmas: Christmas at a Time of Grievous Destiny
21 Dec 1916, Basel Translated by Dorothy S. Osmond |
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The yearly celebration of the physical birth of the Being Who entered earth-evolution in order to give that evolution its meaning, has for many people become a matter of habit. But if, conformably with the task of our spiritual-scientific movement, we are not content with celebrating a festival of mere custom—as is so general nowadays—it will be opportune at this grave time to turn our minds to many things that are connected with the physical birth of Christ Jesus. We have often pictured how in Christ Jesus, so far as human comprehension goes, two Beings merge as it were into one: the Christ Being and the human Jesus Being. In the evolution of Christianity there has been much conflict, much conflict of dogma, about the meaning of the union of Christ with Jesus, in the Being whose physical birth is celebrated at the Christmas Festival. We ourselves, of course, recognise in the Christ a cosmic, super-earthly Being, a Being Who descended from spiritual worlds in order, through His birth in a physical man, to impart meaning to earth-evolution. And in Jesus we recognise the one who, as man, was predestined after thirty years of preparation, to unite the Christ Being with himself, to receive the Christ Being into himself. Not only has there been much strife, much conflict of dogma, about the nature of the union of Christ with Jesus, but the relationship of Christ to Jesus contains a hint of significant secrets of the earthly evolution of mankind. If, in the endeavour to understand something of the union of Christ with Jesus, we follow events up to the present day and reflect upon what has still to take place in the evolution of humanity before this relationship can be rightly understood, then we touch upon one of the deepest secrets of human knowledge and human life. At the time when Christ was about to enter the evolution of humanity, it was possible, through faculties that were a heritage from the days of the old clairvoyant wisdom, to form certain conceptions of the sublimity of the Christ Being. And at that time there existed a wisdom of which people often speak nowadays in a way that is almost blasphemous, but of which they are scarcely able to form any true idea. There existed something which up to this day has been completely exterminated from human evolution, rooted out by certain currents running counter to the deeper Christian revelation: this was the Gnosis, a wisdom into which had flowed much of the ancient knowledge revealed to men in atavistic clairvoyance. Every trace of the Gnosis, whether in script or oral tradition, was exterminated root and branch by the dogmatic Christianity of the West—after this Gnosis had striven to find an answer to the question: Who is the Christ? There can be no question to-day of reverting to the Gnosis—for the Gnosis belongs to an age that is past and over. True, its extermination was caused by malice, ignorance, enmity towards knowledge and wisdom ... but for all that it happened out of an underlying necessity. When anthroposophical spiritual science is accused of wanting to revive the ancient Gnosis, that is only one of the many expressions of ill-will directed towards it to-day. The accusation is, of course, made by people whose ignorance of the Gnosis is on a par with their ignorance of Anthroposophy. There is no question of reviving the Gnosis, but of recognising it as something great and mighty, something that endeavoured, in the time now lying nineteen hundred years behind us, to give an answer to the question: Who is the Christ? Before the inner eye of the Gnostic lay a glorious vista of spiritual worlds, with the Hierarchies ranged in their order, one above the other. How the Christ had descended through the worlds of the spiritual Hierarchies to enter into the sheaths of a mortal man—all this stood before the soul of the Gnostic. And he tried to envisage how the Christ had come from heights of spirit, how He had been conceived on earth. The best way to get some idea of the knowledge then existing is to reflect that everything produced by the world after the extermination of the Gnosis was paltry in comparison with the grandeur of the Gnostic idea of the Christ. The Mystery-wisdom behind the Gospels is infinitely great—greater by far than anything which later theology has been able to discover from them. To realise how paltry and insignificant compared with the Gnosis is the current conception of the Christ Being, we have but to steep ourselves in the ancient Gnostic idea of Him. Picturing this, one is filled with humility by the grandeur of the conception of the Christ Being entering into a human body from cosmic heights, from far distant cosmic worlds. This majestic, sublime concept of Christ has fallen into the background, but all the dogmatic definitions handed down to us as Arian or Athanasian principles of faith are meagre in comparison with the Gnostic conception, in which vision of the Christ Being was combined with wisdom relating to the universe.1 Only the merest fragments of this great Gnostic conception of Christ have survived. This, then, is one aspect of the relationship of Christ to Jesus: that Christ came into the world at a time when the wisdom capable of understanding Him, yearning to understand Him, had already been rooted out. People who speak of the ancient Gnosis as oriental phantasy that had to be exterminated for the good of Western humanity, have always believed themselves to be good Christians, but the real cause was that the mind of the age lacked the strength to unite earthly with heavenly concepts. One must have a feeling for the tragic if human evolution is to be understood. How long after the Mystery of Golgotha was the Temple at Jerusalem, the sanctuary of peace, destroyed? The Temple of Solomon was within the precincts of the city of Jerusalem. What the Gnosis contained in the form of wisdom, Solomon's Temple contained in the form of symbolism. Cosmic secrets were presented in symbols and pictures. And it was intended that those who entered the Temple, where the pictures all around them were reflected in their souls, should receive something through which alone they became truly man. The purpose of the Temple of Solomon was to inculcate the meaning of worlds into the souls of those who were permitted to enter it. What the Temple revealed was something that the earth as such did not reveal, namely, all the cosmic secrets that ray into the earth from the cosmic expanse. If one of the old Initiates possessing real knowledge of the Temple of Solomon had been asked: Why was the Temple of Solomon built?—the answer would have been somewhat as follows: ‘In order that here on the earth there shall be a beacon light for those Powers who accompany the souls seeking their way into earthly bodies.’ Let us try to grasp what this means, realising that these old Initiates of the Temple of Solomon knew that when men were being accompanied into earthly bodies in conformity with all the signs of the stars, then particular souls must be guided to bodies in which the great symbols of Solomon's Temple could be mirrored. This, in the nature of things, might give rise to arrogance. If the knowledge was not received with humility, with the humility of the Essenes, it led men into Pharisaism! But at all events, this was the situation: The eye of earth looked up to the heavens, beholding the stars; the spiritual eyes of those who were guiding souls from cosmic worlds to the earth gazed downwards and beheld the Temple of Solomon with its symbols. The Temple was like a star whose light enabled them to guide the souls into bodies which would be capable of understanding its meaning. It was the central star of the earth, shining out with special brightness into the spiritual heights. When Christ Jesus had come to the earth, when the Mystery of Golgotha had taken place, the great secret that was intended to be mirrored in every single human soul was this: "My kingdom is not of this world!" It was then that the external, physical Temple of Solomon lost its significance and its destiny was tragically fulfilled. Moreover at that time there was no living person who would have been capable of apprehending the full compass of the Christ Being from the reflections of the symbols in Solomon's Temple. But the Christ Himself had now entered earth-evolution, had become part of it. That is the all-important fact. The Gnostics were the last survivors of the bearers of that ancient, atavistic earth-wisdom which was comprehensive and powerful enough to make some understanding of the Christ possible. That, then, is one aspect of the relation of Christ to Jesus. In those days the Christ Being could have been understood through the Gnosis. But according to the world-plan it was not to be—although the Gnosis teemed with wisdom concerning the Christ. And it may truly be said that the path now taken by Christianity through the countries of the South, through Greece, Italy, Spain and so on, led more and more to the obliteration of insight into the essential nature of Christ. And Rome, sinking into decline, was destined to bring about the final extinction of understanding. In regard to this relation of the Christ to Jesus it is strange that on the one hand we find lighting up in the Gnosis a sublime conception of the Christ which died away as Christianity passed through the Roman system, while on the other hand, when Christianity encountered the peoples from the North, the concept of Jesus came to the fore. In the South, the concept of Christ flickered out. The form in which the concept of Jesus emerged was by no means very sublime, but it gripped men's hearts and feelings in such a way that something wonderfully absorbing stirred in their souls at the thought of how the Child who receives the Christ is born in the Holy Night. Just as in the South the concept of Christ was inadequate, so in the North was man's feeling for Jesus. But for all that it was a feeling that stirred the very depths of the human heart. Yet in itself it is not quite comprehensible. For if we contrast the immeasurable significance of Christ Jesus for the evolution of humanity with all the sentimental trivialities about the ‘dear little Jesus’ contained in many poems and hymns commonly used to move the human heart—for in their egoism men believe that these trivialities kindle emotions capable of storming the heavens—then we have a direct impression that something is striving to make its home but is not fully able to do so, that one element is mingling with another in such a way that the deeper meaning, the far deeper significance, remains in the subconsciousness. What actually is it that remains in the subconsciousness while the Jesus-thought, the Jesus-feeling, the Jesus-experience, is coming to the surface? The process takes a strange and remarkable course. The understanding for Christ sank into the subconsciousness and there, in the subconsciousness, the understanding for Jesus began to glow. In the subconsciousness—not in the consciousness, which was dim—the consciousness of Christ that was flickering out and the consciousness of Jesus that was beginning to stir were destined to meet and counter-balance each other. Why was it, then, that the peoples who came down from Scandinavia, from the North of present-day Russia, received Christianity without the Christ-idea which, to begin with, was wholly foreign to them? Why was it that they received Christianity with the Jesus-idea? Why was Christmas the festival which above all others spoke to the human heart, awakened in the human heart feelings of holy bliss? Why was it? What was present in this Europe which in truth received from the South a completely distorted Christianity? What was it that kindled in men's hearts the idea which then, in the Christmas Festival, created such a deep, deep fount of experience? Men had been prepared—but had largely forgotten by what they had been prepared. They had been prepared by the old Northern Mysteries. But they had forgotten the import and meaning of these ancient Mysteries. And we have to go very far back into the past to discover from the source and content of the Northern Mysteries the deep secret of the penetration of the Jesus-feeling into the soul-life of the European peoples. The principles underlying the Northern Mysteries were quite different from those underlying the Mysteries of Asia Minor and of the South. The experiences underlying the Northern Mysteries were more intimately and directly connected with the existence of the stars, with nature, with earthly fertility, than with the wisdom represented in symbols within a Temple. The Mystery-truths are not the childish trifles presented by certain mystic sects to-day; the Mystery-truths are great and potent impulses in the evolution of mankind. Present-day Anthroposophy can no more revert to the Gnosis than mankind can revert to what the ancient Mysteries of the North, for example, signified for human evolution. And to believe that such Mystery-truths are now being revealed because of some kind of hankering to go back to what was once alive in them, would be a foolish misunderstanding. It is for the sake of deepening self-recollection, self-knowledge, that mankind to-day must be made aware of the content of such Mysteries. For what linked the Northern Mysteries with the whole evolution of the universe, arose from the earth, just as the Gnostic wisdom, inspired from the cosmos, was connected with happenings in the far distances of the universe. How the secret of man, linked as it is with all the secrets of the cosmos, comes into operation when a human being enters physical existence on the earth—it was this that, with greater depth than anywhere else at a certain period of earth-evolution, lay at the root of these ancient Northern Mysteries. But we have to go very far back—to about three thousand years before Christ, perhaps even earlier—to understand what was alive in the hearts of those in whom, later on, the feeling for Jesus arose. Somewhere in the region of the peninsula of Jutland, in present-day Denmark, was the centre from which, in those ancient times, important impulses went out from the Mysteries. And—let the modern intellect judge of this as it will—these impulses were connected with the fact that in the third millennium before Christ, in certain Northern tribes, he alone was regarded as a worthy citizen of the earth who was born in certain weeks of the winter season. The reason for this was that from those places of the Mysteries on the peninsula of Jutland, among the tribes which at that time called themselves the Ingaevones, or were so called by the Romans—by Tacitus2—the Temple Priest gave the sign for sexual union to take place at a definite time during the first quarter of the year. Any sexual union outside the period ordained by this Mystery-centre was taboo; and in this tribe of the Ingaevones a man who was not born in the period of the darkest nights, at the time of greatest cold, towards our New Year, was regarded as an inferior being. For the impulse went out from that Mystery-centre at the time of the first full moon after the vernal equinox. Only then, among those who might believe themselves united with the spiritual world as became the dignity of man, was sexual union permissible. The characteristic virility—even in its aftermath—marvelled at by Tacitus, writing a century after the Mystery of Golgotha, was due to the fact that the forces which enter into such sexual union were preserved through the whole of the rest of the year. And so those who belonged to the tribe of the Ingaevones (and in a lesser degree this was also true of the other Germanic tribes) experienced the process of conception with particular intensity at the time of the first full moon after the vernal equinox. They experienced it, not in wide-awake consciousness, but as it were heralded in dream. Yet they were aware of its significance in regard to the connection between the secret of man and the secrets of the heavens. A spiritual being appeared to the woman who was to conceive and in a kind of vision announced to her the human being who, through her, was to come to the earth. There was no clear consciousness, but only semi-consciousness, in the sphere experienced by souls when the entry of a human being into the physical world is taking place; subconsciously men knew that they were under the direction of the Gods, who then received the name of the Wanen, connected with wähnen, that is to say with what takes its course, not in clear, intellectual, waking consciousness, but in cognitive dream-consciousness. What was once in existence and fitting for its own epoch, is often preserved in later times in symbols. Thus the fact that in those ancient times the holy mystery of the generation of a human being was wrapped in subconsciousness, and led to all births being concentrated in a particular period of the winter season, so that it was regarded as sinful for a man to be born at another time—this was preserved in fragments which passed over to a later consciousness as the Hertha or Erda or Nertus Saga. No erudition, as scholars themselves openly admit, has hitherto been able to interpret these fragments, for actually all that is known externally of the Nertus Saga, with the exception of a few brief notes, comes from Tacitus, who writes as follows about the Nertus or Hertha cult:
In the ancient cult of the Wanen it became known in dream-consciousness to every woman who was to give a citizen to the earth that the Goddess worshipped later on as Nertus would appear to her. The Divinity was, however, represented not exactly as female, but as male-female. It was not until later, through a corruption, that Nertus became an entirely feminine principle. Just as the Archangel Gabriel drew near to Mary, Nertus on her chariot drew near to the woman who was about to give a citizen to the earth. The woman concerned saw this in the spirit. Later, when the Mystery-impulse in this form had long since died out, echoes of the happening were celebrated in symbolic rites which Tacitus was still able to witness and of which he says the following:—
"Then there are joyous days and wedding feasts." In such ancient records the descriptions are accurate and exact, only men do not understand them. "Then there are joyous days and wedding feasts. At those times no war is waged, no weapons are handled, the sword is sheathed." And so it was in very truth at the time which is now our Easter, when human beings believed in their inmost soul that the time of earthly fruitfulness had come for them too; it was then that the souls who were born at the time that is now our Christmas, were conceived. Easter was the time of conception. The experience was regarded as a holy, cosmic mystery, and it was this that was symbolised later on by the Nertus cult. The whole experience was veiled in the subconscious region of the soul, might not rise up into consciousness. This is hinted at in the description of the cult given by Tacitus: "Only peace and quiet are at those times known or desired—until the Goddess, tired of her sojourn among mortals, is led back into her shrine by the same priest. Then the chariot and the veil and even the Goddess herself are bathed in a hidden lake. Slaves perform the cult, slaves who are at once swallowed up as forfeit by the lake, so that all knowledge of these things sinks into the night of unconsciousness. A secret horror and a sacred darkness hold sway over a being who is able to behold only the sacrifice of death." Everything that comes into the world calls forth a Luciferic and an Ahrimanic counterpart. The event which—as experienced by the Ingaevones—was part of the regular, ordained evolution of mankind was connected with the time of the first full moon after the vernal equinox. But owing to the precession of the equinox, what had remained from olden days as a dream-experience was transferred to a later date and therefore became Ahrimanic. When the experience that had arisen in ancient times in the true Hertha cult was advanced about four weeks, it became Ahrimanic. This meant that the union of the woman with the spiritual world was sought in an irregular way—at the wrong time. Here lies the explanation of the institution of the Walpurgis Night—between the 30th April and the 1st May. It is nothing but an Ahrimanic transposition of time. Luciferic transposition of time goes backward; Ahrimanic transposition of time runs in the opposite direction, being connected with the precession of the equinox. Thus the Ahrimanic, Mephistophelean form of the Hertha cult, the perversion into the diabolic, later became the Walpurgis Night; it is connected with the most ancient Mysteries of which only faint echoes remained. Much of the content of the ancient Northern Mysteries lived on—if the matter is rightly understood—in the Scandinavian Mysteries. There, instead of Nertus, we find Friggo, a god who, according to the symbolism associated with him—but this can become intelligible only through spiritual science—turns into the very betrayer of what lies at the root of this Mystery. One more thing must be mentioned in regard to these Mystery-practices. You can see that if the human seed was ripening from the time of the vernal full moon to winter time, one such human being would be the first to be born in the ‘Holy Night.’ Among the Ingaevones the first to be born in the Holy Night—the Holy Night of every third year in the most ancient times—was chosen as their leader when he reached the age of thirty, and he remained leader for three years, for three years only. What happened to him then I may perhaps be able to tell you on another occasion. Careful investigation reveals that not only are Frigg, Frei, Freiga, merely additional designations for Nertus, as is the Scandinavian ‘Nört,’ but the name ‘Ing’ itself, whence Ingaevones, is another name for Nertus. Those who were connected with the Mystery called themselves "Men belonging to the God or the Goddess Ing"—Ingaevones. Only fragments of what really lived in this Mystery survived in the external world. One such fragment consists of the words of Tacitus already quoted. Another fragment is the well-known Anglo-Saxon rune of a few lines only. These famous lines are known to every philologist of the Germanic languages, but no one understands their meaning. They are approximately as follows:
In this Anglo-Saxon rune there is an echo of what lay behind the old Mystery-customs of the Easter conception with a view to the Christmas birth. What happened then in the spiritual world was known best on the Danish peninsula. Hence the rune correctly says: "Ing was first seen among the East Danes." Then came the time when this ancient knowledge fell more and more into corruption, when it was to be found only in echoes, in symbolism. This was the time in the evolution of humanity when what originated in the warm countries spread abroad. And what comes from the warm countries is something that is not connected—as is the case in the cold countries—with the intimate relation between the seasons and man's own inner experiences. From the warm countries came the impulse which resulted in the distribution of conceptions and births over the whole year; this of course had already happened in the South even in the days of the old, atavistic clairvoyance, although it was still to some extent pervaded by the old principles, the principles which prevailed in the times when in the cold regions the Women held sway and in the South the Temple Mysteries had long since superseded the old Nature-Mysteries. The Southern practice spread towards the North, although an intermixture of the old still remained at the time when the Wanen gods were superseded by the Asen gods. Just as the Wanen are connected with wähnen, so are the Asen connected with the German sein (being)—that is to say, being or existence in the material world which the mind tries to grasp externally. And when the men of the North had entered into an age when individual intelligence began to assert itself, when the Asen had supplanted the Wanen, the old Mystery-customs fell into decay. They passed over into isolated, scattered Mystery-communities of the East. And one Being only—he in whom the whole meaning of the earth was to be made new, he in whom the Christ was to dwell—he alone was destined to unite within himself what had once been the essence and content of the Northern Mysteries. Hence the origin of the account in St. Luke's Gospel of the appearance of the Archangel Gabriel to Mary, is to be sought in the visions of spiritual realities once reflected in the Nertus-symbol of the ancient Northern Mysteries. The symbol had moved eastward. Spiritual science discloses this to-day and this alone explains the meaning of the Anglo-Saxon rune. For Nertus and Ing are the same. Of Ing it is said: "Ing was first seen among the East Danes. Later he went towards the East. He walked over the waves, followed by his chariot,"—over the waves of the clouds, that is, just as Nertus moved over the waves of the clouds. What had once been general in the colder regions, here became singular, individual. It occurred as a single, unique event, and we find it again in the descriptions given in the Gospel of St. Luke. But whatever has once existed in the world and has taken root, whatever is anchored in the heart's understanding, remains a possession of the soul. And when knowledge of Christianity was received in the North from the Roman South, men felt—not in clear consciousness but in the subconsciousness—it had some connection with an ancient Mystery-custom. Hence in the North, men were able to develop a particularly intense feeling for Jesus. The reality that had lived in the old Nertus Mystery had already sunk into the subconsciousness, yet in the subconsciousness it was present, it was sensed and dimly experienced. When in those long past times in the far North, when the earth was still covered with forests that were the home of the bison and the elk, families came together in their snowcovered huts and under their lantern-lights gathered around the new-born child, they spoke of how with this new life there had been brought to them the new light announced by the heavens in the previous spring. Such was the ancient Christmas. To these people, who were one day to receive the tidings of Christendom, it was said: In the hour that is especially holy, one destined for greatness is born. It is the child who is the first to be born after midnight in the night designated as holy. And although men no longer possessed the ancient knowledge, when the tidings came that such a one had been born in far-off Asia, one in whom lived the Christ Who had come down from the world of the stars to the earth, something of the old feeling came alive in them. It is incumbent upon the present age to understand such things more and more deeply and thereby grasp in concrete reality the meaning of the evolution of earthly humanity. Truths of mighty, awe-inspiring significance are contained in the Holy Scriptures, not just the trivialities of which we so often hear in religious teachings to-day, but sacred truths which thrill through the very fibres of our being, stirring our hearts to the depths. These are truths which flow through the whole evolution of humanity and resound in the Gospels. And as spiritual science reveals their deep, deep source, the Gospels will one day become a precious treasure, prized at their true worth. Men will know, then, why it is recounted in the Gospel of St. Luke:
It was for Him, the first-born among men in whose souls true ego-hood was to awaken, that the holy Mystery-power of ancient days had passed over from the Danish peninsula to the distant East.
Nerta too, moving across the land, had announced to the old Wanen-consciousness, that is to say, in the subconsciousness of atavistic clairvoyance, the arrival of human beings on the earth.
And now the heavenly Powers proclaimed what the Nerta-Priest in the old Northern Mystery-cult had proclaimed to the woman about to conceive.
As Tacitus narrates: "Then there are joyous days and wedding feasts. At those times no war is waged, no weapons are handled, the sword is sheathed." The great goal for which man must strive is the attainment of the power to gaze into the course of the evolution of humanity. For the Mystery of Golgotha, too, through which earth-evolution received its deeper meaning, will become fully comprehensible when its place in the whole evolution of humanity is understood. In future times, when, with the disappearance of materialism, man will know, not in abstract theory but as a concretely real experience, that he is of divine origin, the ancient, holy Mystery-truths will again be understood; then the intervening time will be over, a time in which the Christ, it is true, lives on earth, but can be understood only by the awakened consciousness. For the Gnostic conception of Christ faded away; understanding for Jesus developed in connection with the old Nertus cult, but in unconsciousness. In the future, however, humanity will have to bring both the unconscious streams to consciousness, and unite them. And then an ever greater understanding of the Christ will take foothold on earth, an understanding that will unite the Mystery-knowledge with a great and renewed Gnosis. Those who take the anthroposophical view of the world seriously, and the movement associated with it, will see in what it has to say to mankind no child's play but great and earnest, soul-shaking truths. And our souls must submit to this because it is right that we should be shaken by greatness. Not only is the earth a mighty living being; the earth is an exalted spirit-being. And just as the greatest human genius could not stand at the height he reaches in later life if he had not first developed through childhood and adolescence, so the Mystery of Golgotha could not have taken place, the Divine would not have been able to unite with earth-evolution, if at the beginning of earthly days the Divine—in a different manner but in a manner still divine—had not descended to the earth. The form taken by the revelation of the Divine from the heavenly heights was not the same in the ancient Nertus cult as it was at a later time, but for all that it was a true revelation. The knowledge contained in this ancient wisdom was, it is true, atavistic in character, but for all that it was infinitely more exalted than the materialistic view of the world which, in the sphere of knowledge, so brutally reduces humanity to the level of the animal. In Christianity we have to do with a Fact, not with a theory. The theory is a necessary consequence and of importance for the consciousness that has had to develop in the further course of human evolution. But the essence of Christianity as such, the Mystery of Golgotha, is an accomplished Fact. The impulse entered, to begin with, into subconscious currents, as was still possible in Asia Minor at the time when the union of Christ with the earth took place. Shepherds, men bearing a similarity with those among whom the Nertus cult flourished, are also described in the Gospel of St. Luke. I can give only very brief indications of these things. If we were able to speak of them at greater length you would find that there are deep foundations for what I have told you to-day. The human being has descended from spiritual heights ... hence the revelation of the Divine from the heavenly heights ... The revelation had to be expressed in this form to those who out of the ancient wisdom knew the destiny of man to be united with the secrets of the stars of heaven. But what must live on earth as the result of Christ's union with a man of earth—that can be understood only very gradually. The message is twofold: ‘Revelation of the Divine from the heights’—‘Peace in the souls on earth who are of good-will.’ Without this second part, Christmas, the Festival of the birth of Christ, has no meaning! Not only was Christ born for men; men have also crucified Him. Even behind this lies necessity. But it is none the less true that men have crucified the Christ! And it may dawn upon us that the crucifixion on the wooden Cross on Golgotha was not the only crucifixion. A time must come when the second part of the Christmas proclamation becomes reality: ‘Peace to the men on earth who are of good-will.’ For the negative side too is discernible. Men are very far indeed from a true understanding of Christ and of the Mystery of Golgotha. Does it not cut to the very heart that we ourselves should be living at a time when men's longing for peace is shouted down?3 It seems almost a mockery to celebrate Christmas in days when voices are raised in outcry against the desire for peace. To-day, when the worst has not actually befallen, we can but fervently hope that a change will take place in the souls of men, and a Christian feeling, a will for peace supersede these demonstrations against the desire for it. Otherwise it may not be those who are struggling in Europe to-day, but those coming over from Asia, who will one day wreak vengeance on this rejection of the desire for peace; it may be they who will have to preach Christianity and the Mystery of Golgotha to humanity on the ruins of European spiritual life. And then the indelible record will remain: that at Christmas time, nineteen hundred and sixteen years after the tidings of peace on earth to men of good-will, humanity came to shout down the desire for peace. May it not succeed! May the good Spirits who are at work in the Christmas impulses protect luckless European humanity from such a fate!
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| 93. The Temple Legend: The Mysteries of the Druids and the ‘Drottes’
30 Sep 1904, Berlin Translated by John M. Wood |
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| Example: We know the saga of Baldur. We know that he is the hope of the gods, that he is killed by the god Loki with a branch of mistletoe. The God of Light is killed. This whole story has a deep mystery content which all who underwent initiation not only had to learn, but had to experience. |
| Their chief deities are reducible to two,—a male and a female, the great father and mother, Hu and Ceridwen, distinguished by the same characteristics as belonged to Osiris and Isis, Bacchus and Ceres, or any other supreme god and goddess representing the two principles of all being. |
| In the instructions given to the neophyte, he is told that the greatest and most ancient of gods is called Alfader (the father of all), and has twelve epithets, which recall the twelve attributes of the sun, the twelve constellations, the twelve superior gods of Egypt, Greece, and Rome. |
| 93. The Temple Legend: The Mysteries of the Druids and the ‘Drottes’
30 Sep 1904, Berlin Translated by John M. Wood |
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All of our medieval stories—Parsifal, the Round Table, Hartmann von Aue—reveal mystical truths in esoteric form, even though they are usually only understood in their outward aspect. Where do we search for their origin? We must look to a time before the spread of Christianity. Into Christianity was blended what had lived in Ireland, Scotland ... [Gap in the notes.] We are led to a particular centre whence this spiritual life was disseminated. The spiritual life [of Europe] emanated from a mother lodge in Scandinavia, ‘Drottes’ Lodge. Druids = Oak. For this reason the Germanic peoples were said to receive their instructions beneath oak trees. ‘Drottes’, or Druids, were ancient Germanic initiates. They still existed in England till Elizabethan times. All that we read in the Edda or can find in the ancient German sagas refers back to the temples of the ‘Drottes’ or Druids. The author of these tales was always an initiate. The sagas not only have a symbolical or allegorical meaning, but something else as well. Example: We know the saga of Baldur. We know that he is the hope of the gods, that he is killed by the god Loki with a branch of mistletoe. The God of Light is killed. This whole story has a deep mystery content which all who underwent initiation not only had to learn, but had to experience. The Mysteries. Initiation: the first deed was called the search for the body of Baldur. It was supposed that Baldur was always alive. The search consisted of a complete enlightenment about the nature of man. For Baldur was the human being who has gone astray. Once upon a time the human being was not as he is today, he was undifferentiated, not bowed down by passionate experiences, but composed of finer ephemeral substance. Baldur, the radiant human being. When truly understood, all things which appear to us in the form of symbols must be understood in a higher sense. This human being who has not descended into what today we call matter, is Baldur. He lives in each one of us. The Druid priest had to search for the higher self within him. He had to become clear about where this differentiation took place, between the higher and the lower ... [Gap] The secret of all initiation is to give birth to the higher human being within oneself. What the priest accomplishes more quickly, the rest of mankind must undergo in long stages of development. To become leaders of the rest of mankind, the Druids had to receive this initiation. Man who had descended deeper now had to overcome matter and regain his former higher level. This birth of the higher human being takes place in all the Mysteries in a similar sort of way. The man who had become submerged in matter had to be reawakened. One had to make a series of experiences—real experiences—which were unlike any sense experiences one can have on the physical plane. The stages. The first step was that one was led before the ‘Throne of Necessity’. One stood in front of the abyss: really experienced through one's own body what lived in the lower kingdoms of nature. Man is both mineral and plant, but the man of today is unable to experience what is undergone by the elementary substances and yet the enduring, the constraining things in the world are due to the fact that we are also mineral and plant in our nature. The next step led the human being to all that lived in the animal kingdom. Everything which existed in the form of passions and desires was beheld in swirling and interweaving movement- All this had to be observed by the candidate for initiation so that his eyes would be opened to what lay behind the veil of the senses. Man is not aware that what swirls around in astral space is hidden behind the physical sheath. The veil of maya is really a sheath which must be penetrated by him who is to be initiated—the sheaths drop away, the human being sees clearly. That is a very special moment: the priest becomes aware that the sheaths had dammed back the impulses which would have been frightful if they had been let loose. The third step led to a vision of the elemental nature forces. That is a step which man finds difficult to comprehend without previous preparation. That powerful occult forces are residing in these nature forces and through them express elemental passions, is something which makes man aware that there are powers quite outside the scope of anything he can experience as his own suffering. The next trial is called the ‘Handing over of the Serpent’ by the hierophant. One can only explain it by means of the effects which it brings about. It is elucidated in the Tantalus saga. The privilege of being allowed to sit in the Council of the Gods can be abused. It signifies a reality which certainly raises man above himself, but dangers accompany it which are not exaggerated in the story of the Tantalus curse. As a rule man says he is powerless in face of the laws of nature. These are thoughts. With that kind of thinking, which is only a shadowy brain-thinking, nothing can be achieved. In creative thinking, which builds and constructs things of the world, which is productive and fruitful, the passive kind of thinking is replaced by a thinking permeated by spiritual force. The blown skin of a caterpillar is the empty sheath of the caterpillar; when filled with [productive] thinking it is the living caterpillar. Into the sheath-thoughts, living active power is poured so that the priest is enabled, not only to see the world in vision, but to work in it through magic. The danger is that this power can be abused. He can ... [Gap] At this stage the occultist acquires a certain power, whereby he is enabled to deceive even the higher beings. He must not only repeat truths but experience them and decide whether a thing is true or false. That is what is called ‘The Handing over of the Serpent by the Hierophant’. [it denotes the same thing on a spiritual level that the rudimentary stages in the formation of the spinal cord signify on the physical level. In the animal kingdom we pass through the fishes, amphibians and so on till we reach the brain of the vertebrates and man. See notes.] We have a spiritual backbone, too, which determines whether we are to develop a spiritual brain. Man goes through this process at this stage of his development. He is lifted out of Kama (feelings, passions, desires) and endowed with a spiritual backbone so that he can be raised up into the spiraling of the spiritual brain. On a spiritual level, the windings of the labyrinth are the same as the convolutions of the brain on the physical level. Man gains access to the labyrinth, to the windings within the spiritual realm. Then he had to take the oath of silence. A naked sword was presented to him and he was obliged to swear the most binding oath. This was that he would henceforth keep silence about his experiences where it concerned people who had not been initiated as he had. It is quite impossible to reveal the true content of these secrets without preparation. He, [the initiate] however, could create these sagas so that they became the expression of the eternal. One who could give utterance to things in this way of course had great power over his fellow men. The creator of a saga of this kind imprinted something into the human spirit. What is thus spoken is then forgotten and only the merest vestige of it survives death. Eternal truths remain longest after death. Of less elevated scientific thought hardly anything remains. The eternal does so and appears again in a new incarnation. The Druid priest spoke out of the higher plane. His words, though simple, being the expression of higher truths, sank into the souls of his hearers. He spoke to simple folk but the truth sank into their souls and something was incorporated into them which would be reborn in a new incarnation. At that time men experienced the truth through fairy stories; thus today our spirit bodies have been prepared and if we are able to grasp higher truths today it is because we have been prepared. Thus this time, which came to an end in 60 A.D., had prepared the spiritual life of Europe, had provided the soil on which Christianity could build. These teachings have been preserved and whoever searches will be able to find access to what was taught in these Lodges. After he [the Druid] had given his oath on the sword he had to drink a certain draught—and this he did from a human skull. The meaning of this was that he had transcended what was human. That was the feeling which the Druid priest had to develop concerning his lower bodily nature. He had to look upon all that lived within his body with the same objective, cool attitude as he felt towards a containing vessel. Then he was initiated into the higher secrets and shown the path to higher worlds. Baldur ... [Gap] He was led into an immense palace which was roofed by flashing shields. He encountered a man who cast forth seven flowers. Cosmic Space, Cherubim, Demi-urge [Maker of the World]. Thus he became truly a Priest of the Sun. Many people read the Edda and are unaware that it is an account of what really took place in the ancient ‘Drottes’ mysteries. An immense power lay at the disposal of the ancient ‘Drottes’ priests, a power over life and death. It is true that everything becomes corrupt in time. It was once the highest, the holiest of things. At the time when Christianity was spreading, much had degenerated and there were many black magicians, so that Christianity came as a redemption. The study of these old truths alone is able to give an almost complete survey of the whole of occultism. Unlike our present practice, not one stone was laid upon another in the building of a Druid temple without the use of exact astronomical measurement. Doorways were built according to astronomical measurement. The Druid priests were the builders of humanity. A faint reflection of this is preserved today in the views which the Freemasons hold.
Note on Lecture IIIThe only source for this lecture was the short notes of Marie Steiner von Sivers. Sentences enclosed in square brackets are the amendments of the editor, where the text seemed insufficiently clear. Further source material has been appended below, gleaned from the writings of Charles William Heckethorn on the subject of the Druids and the Scandinavian Mysteries. A copy of Heckethorn's book in German translation was in Rudolf Steiner's private library, and from marginal notes in Rudolf Steiner's handwriting it appears to have been used by him in connection with this lecture and other lectures included in this volume. (Charles William Heckethorn Geheime Gesellschaften, Geheimbünde und Geheimlehren, Leipzig, 1900. Original English edition: The Secret Societies of all Ages and Countries, London,1875.) From Charles William Heckethorn The Druids, the Magi of the West. Temples. Places of Initiation. Rites. The festival of the 25th of December was celebrated with great fires lighted on the tops of the hills, to announce the birth-day of the god Sol. This was the moment when, after the supposed winter solstice, he began to increase, and gradually to ascend. This festival indeed was kept not by the Druids only, but throughout the ancient world, from India to Ultima Thule. The fires, of course, were typical of the power and ardour of the sun, whilst the evergreens used on the occasion foreshadowed the results of the sun's renewed action on vegetation. The festival of the summer solstice was kept on the 24th of June. Both days are still kept as festivals in the Christian church, the former as Christmas, the latter as St. John's Day; because the early Christians judiciously adopted not only the festival days of the pagans, but also, so far as this could be done with propriety, their mode of keeping them; substituting, however, a theological meaning for astronomical allusions. The use of evergreens in churches at Christmas time is the Christian perpetuation of an ancient Druidic custom. Doctrines. Political and Judicial Power. Priestesses. Abolition. Chapter IX. Scandinavian Mysteries Drottes. Rituals. Astronomical Meaning Demonstrated. |
| 8. Christianity As Mystical Fact (1961): Plato as a Mystic
Translated by E. A. Frommer, Gabrielle Hess, Peter Kändler |
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| Only out of the soul of man can this image be born. It is not the Father Himself who can be born of man, but the Son, the offspring of God living in the soul, who is like unto the Father. |
| This world-intelligence, the Logos, appears as the book in which “has been inscribed and engraved the formation of the world.”47 Further it appears as the Son of God, who “followed the ways of his Father, and shaped the different kinds, looking to the archetypal patterns which that Father supplied.” |
| He considers love from the viewpoint of a thinker capable of cognition. For him love is not a god. But it is something leading man to God. Eros, love, is no god for him. God is perfect, and therefore possesses beauty and goodness. |
| 8. Christianity As Mystical Fact (1961): Plato as a Mystic
Translated by E. A. Frommer, Gabrielle Hess, Peter Kändler |
|---|
[ 1 ] The significance of the Mysteries in the spiritual life of Greece can be seen in Plato's conception of the world. There is only one means of understanding him fully: he must be placed in the light which shines forth from the Mysteries. The later pupils of Plato, the Neoplatonists, attribute to him a secret teaching, to which he admitted only those who were worthy, and then strictly under the “seal of silence.” His teaching was considered secret in the same sense as the Mystery wisdom. Even if Plato himself is not the author of the seventh Platonic Epistle, as some people assert, this makes no difference for our purpose; it need not concern us whether Plato or someone else expresses the attitude of mind contained in this letter. This attitude of mind was inherent in his conception of the world. It says in this Epistle: “But this much I can certainly declare concerning all these writers, or prospective writers who claim to know the subjects which I seriously study, whether as hearers of mine or of other teachers, or from their own discoveries; it is impossible, in my judgment at least, that these men understand anything about this subject. There does not exist, nor will there ever exist, any treatise of mine dealing therewith, for it does not at all admit of verbal expression like other studies, but, as a result of continued application to the subject itself and communion therewith, it is brought to birth in the soul on a sudden, as light that is kindled by a leaping spark, and thereafter it nourishes itself.”30 These words could only indicate a powerlessness in the use of words due to personal weakness, if one could not find in them the sense contained in the Mysteries. What Plato never wrote and never intended to write about must be something that defies expression in writing. It must be a feeling, a sensation, an experience that cannot be conveyed in a moment, but is attained through “continued application ... and communion.” The intimate training Plato was able to give to the elect is indicated here. For them fire flashed forth from his words; for the others, only thoughts. It is of great consequence how one approaches Plato's Dialogues. They mean more or less according to one's frame of mind. To Plato's pupils more than the mere literal sense of his expositions was conveyed. Where he taught, the participants experienced the atmosphere of the Mysteries. The words had overtones which vibrated with them. But these overtones needed the atmosphere of the Mysteries. Otherwise they died away unheard. [ 2 ] In the center of the world of Plato's Dialogues stands the personality of Socrates. We need not touch on the historical aspect here. What matters is the character of Socrates as represented by Plato. Socrates is a person sanctified through death for the cause of truth. He died as only an initiate can die, one to whom death is but a moment of life like other moments. He meets death as any other occurrence of earthly existence. His behavior was such that not even in his friends were the feelings usual to such an occasion aroused. Phaedo says in the Dialogue on the Immortality of the Soul: “For my part, I had strange emotions when I was there. For I was not filled with pity as I might naturally be when present at the death of a friend; since he seemed to me to be happy, both in his bearing and his words, he was meeting death so fearlessly and nobly. And so I thought that even in going to the abode of the dead he was not going without the protection of the gods, and that when he arrived there it would be well with him, if it ever was well with anyone. And for this reason I was not at all filled with pity, as might seem natural when I was present at a scene of mourning; nor on the other hand did I feel pleasure, as was our custom when we were occupied with philosophy—although our talk was of philosophy—but a very strange feeling came over me, an unaccustomed mixture of pleasure and of pain together, when I thought that Socrates was presently to die.”31 And the dying Socrates instructs his pupils about immortality. His personality, knowing by experience the valuelessness of life, here acts as proof of a quality very different from all logic and intellectual reasoning. It is not as though a man were conversing—for this man is at the point of crossing the threshold of death—but as though the eternal truth itself which had made its abode in a transitory personality, were speaking. Where the temporal dissolves into nothingness we seem to find the air in which the eternal can resound. [ 3 ] We hear no proofs of immortality in the logical sense. The whole dialogue is directed toward leading the friends to the point where they can behold the eternal. Then they will need no proofs. Is one to prove that the rose is red to someone who sees it? Is one to prove that the spirit is eternal to someone whose eyes have been opened so that he can see this spirit? Socrates indicates living experiences. First of all it is a meeting with wisdom itself. What is the aim of the person who pursues wisdom? He wishes to free himself from all that his senses offer him in everyday observation. He wishes to seek the spirit in the material world. Is not this a fact which can be compared to dying? “Other people”—this is Socrates' opinion—“are likely not to be aware that those who pursue philosophy aright study nothing but dying and being dead. Now if this is true, it would be absurd to be eager for nothing but this all their lives, and then to be reluctant when that came for which they had been eagerly practicing all along.”32 To reinforce this, Socrates asks one of his friends, “Do you think a philosopher would be likely to care much about the so-called pleasures, such as eating or drinking? ... Or about the pleasures of sexual desire? ... Do you believe such a man would think much of the other cares of the body—I mean such as the possession of fine clothes and shoes and the other personal adornments? Do you think he would care about them or despise them, except so far as it is necessary to have them? ... Altogether, then, you think that such a man would not devote himself to the body, but would, so far as he was able, turn away from the body and concern himself with the soul? ... To begin with, then, it is clear that in such matters the philosopher, more than other men, separates the soul from association with the body”33 After this Socrates is entitled to say: Striving for wisdom is comparable to dying, in that man turns from physical things. But where does he turn? He turns to the spiritual. However, can he expect the same of the spirit as of his senses? Socrates explains himself on this: “Now, how about the acquisition of intelligent insight? Is the body a hindrance or not, if it is made to share in the search for wisdom? What I mean is this: Have the sight and hearing of men any truth in them, or is it true, as the poets are always telling us, that we neither hear nor see accurately? ... Then, when does the soul attain to truth? For when it tries to consider anything in company with the body, it is evidently deceived by it.” All that we perceive with34 the physical senses comes into existence and dies away. And this coming into existence and dying away is the cause of our being deceived. But if we examine objects more thoroughly with intelligent insight, then we partake of the eternal in them. But the physical senses do not convey to us the eternal in its true form. They deceive us when we rely implicitly upon them. They cease to deceive us if we confront them with logical insight, making everything conveyed by the senses subject to examination by this insight. But if logical insight is to judge the statements of the senses, must not something live within this insight which transcends the perceptions of the senses? Hence what is true and false in objects is judged by something in us which opposes the material body, and therefore is not subject to its laws. Above all, this something must not be subjected to the laws of growth and decay, for it bears truth within itself. Truth cannot have a yesterday and a tomorrow; it cannot be this on one occasion and that on another, as material things are. Hence truth in itself must be eternal. As the philosopher turns away from the transitory material world, and turns to truth, he approaches an eternal element, dwelling within him. If we immerse ourselves wholly in the spirit, then we live entirely in truth. The material world around us is no longer present in its material form only. “Would not that man,” asks Socrates, “do this most perfectly who approaches each thing, so far as possible, with the reason alone, not introducing sight into his reasoning nor dragging in any of the other senses along with his thinking, but who employs pure, absolute reason in his attempt to search out the pure, absolute essence of things, and who removes himself, so far as possible, from eyes and ears, and, in a word, from his whole body because he feels that its companionship disturbs the soul and hinders it from attaining truth and wisdom? ... Well, then, this that we call death, is it not a release and separation from the body? But, as we hold, the true philosophers and they alone are always most eager to release the soul, and just this—the release and separation of the soul from the body—is their study ... Then, as I said in the beginning, it would be absurd if a man who had been all his life fitting himself to live as nearly in a state of death as he could, should then be disturbed when death came to him ... In fact, then, the true philosophers practice dying, and death is less terrible to them than to any other men.”35 Socrates also bases all higher morality on the liberation of the soul from the body. One who obeys only the demands of his body is not moral. Who has courage? asks Socrates. He has courage who not only disregards his body but follows the demands of his spirit when this endangers his body. And who is self-restrained? He who is “not excited by the passions and in being superior to them acts in a seemly way. Is self-restraint therefore not a characteristic of those alone who despise the body and pass their lives in philosophy?”36 And thus it is with all virtues, according to Socrates. [ 4 ] Socrates proceeds to characterize intelligent insight itself. What does cognition really mean? Doubtless we attain cognition through forming judgments. Very well, I form a judgment about something; for instance, I say to myself, This thing that stands before me is a tree. How do I arrive at such a statement? I shall be able to do so only if I already know what a tree is. I must remember my idea of a tree. A tree is a material thing. If I remember a tree, I remember a material object. I say that a thing is a tree if it reminds me of other things I have perceived before, and which I know to be trees. Memory enables me to reach cognition. Through memory I can compare the various material things with each other. But in this my cognition is not exhausted. If I see two similar things I form the judgment, These things are similar. But in reality two things are never completely similar. Wherever I find similarity it is only relative. Therefore I think of similarity without finding it in material realty. The thought of similarity helps me toward judgment, as memory helps me toward judgment and cognition. Just as I remember trees when I see a tree, so I remember the thought of similarity when I see two similar things. Therefore thoughts arise within me like memories which are not gained from material reality. All cognition not derived from this reality is based on such thoughts. The whole of mathematics consists only of such thoughts. It would be a poor geometrician who could relate mathematically only what he sees with his eyes and grasps with his hands. It follows that we have thoughts which do not stem from transitory nature, but which arise from the spirit. And precisely these thoughts bear the stamp of eternal truth upon them. What mathematics teaches will be eternally true, even if the whole universe were to collapse tomorrow, and a totally new one arise. The present mathematical truths might not be applicable to the conditions prevailing in a new universe, nevertheless they would remain true in themselves. Only when the soul is alone with itself can it bring forth such eternal truths out of itself. The soul therefore is related to truth, to the eternal, and not to the transitory, the seemingly real. For this reason Socrates says, “When the soul reflects alone by itself, it departs into the realm of the pure, the everlasting, the immortal and the changeless, and being akin to these, it dwells always with them whenever it is by itself and is not hindered, and it has rest from its wanderings and remains always the same and unchanging with the changeless, since it is in communion therewith. And this state of the soul is called wisdom ... Then see, if this is not the conclusion from all that we have said, that the soul is most like the divine and immortal and intellectual and uniform and indissoluble and ever unchanging, and the body, on the contrary, most like the human and mortal and multiform and unintellectual and dissoluble and ever-changing ...Then if it is in such a condition, the soul goes away into what is like itself, into the invisible, divine, immortal and wise, and when it arrives there it is happy, freed from error, folly, fear, fierce loves and all the other human ills and, as the initiated say, lives in truth through all after-time with the gods.”37 Here we cannot undertake to show all the paths along which Socrates guides his friends to the eternal. All these paths breathe the same spirit. All are intended to show that man finds one thing when he follows the paths of transitory sense perception, and another when his spirit is alone with itself. Socrates points to the archetypal nature of the spirit for those who listen to him. If they find it they can see with spiritual eyes that it is eternal. The dying Socrates does not prove immortality: he simply demonstrates the essence of the soul. It then becomes evident that growth and decay, birth and death have nothing to do with this soul. The essence of the soul lies in truth, but truth itself cannot grow and decay. The soul has as much to do with growth as the crooked has to do with the straight. Death, however, belongs to this process of “growth.” Therefore the soul has nothing to do with death. Must we not say that the immortal assumes mortality as little as the straight assumes crookedness. Continuing from this, Socrates says, “If the immortal is also imperishable, it is impossible for the soul to perish when death comes to meet it. For, as our argument has shown, it will not admit death and will not be dead, just as the number three, we said, will never be even.”38 [ 5 ] Let us trace the whole development of this dialogue, in which Socrates leads his listeners to the point where they are able to see the eternal in the human personality. The listeners absorb his thoughts; they search within themselves for something in their own inner experiences through which they can say “yes” to his ideas. They put forward the objections that spring to their minds. What has happened to the listeners when the dialogue has reached its end? They have found something in themselves which they did not possess before. They have not merely absorbed an abstract truth; they have gone through a process of development. Something has come to life within them which was not alive in them before. Is not this comparable to an initiation? Does not this throw light on the reason why Plato expressed his philosophy in the form of dialogue? These dialogues are intended to be nothing but a literary form of the proceedings in the Mystery places. What Plato himself says at various points convinces us of this. As a teacher of philosophy, Plato wanted, insofar as possible through this medium, to be what the initiator was in the Mysteries. Well does Plato know himself to be at one with the methods of the Mysteries! He considers his method to be the right one only if it leads to the place to which the mystic should be led! He expresses this in the Timaeus: “All men who possess even a small share of good sense call upon God always at the outset of every undertaking, be it small or great: we therefore who are purposing to deliver a discourse concerning the Universe, how far it is created or is uncreated, must needs invoke gods and goddesses (if so be that we are not utterly demented), praying that all we say may be approved by them in the first place, and secondly by ourselves.”39 And to those who seek along such a path, Plato promises “that the Godhead, as Savior, makes it possible that such a distant and difficult investigation—one so prone to error—can be accomplished through an enlightened philosophy.”40 [ 6 ] The Timaeus in particular reveals to us the relationship of Plato's world conception with the Mysteries. At the very beginning of this dialogue, reference is made to an “initiation.” Solon is “initiated” into the creation of worlds by an Egyptian priest, and also into the manner in which myths that have been handed down, express eternal truths in picture form. “There have been and there will be many and divers destructions of mankind,” (thus the Egyptian priest instructs Solon) “of which the greatest are by fire and water, and lesser ones by countless other means. For in truth the story that is told in your country as well as in ours, how once upon a time Phaethon, son of Helios, yoked his father's chariot, and, because he was unable to drive it along the course taken by his father, burnt up all that was upon the earth and himself perished by a thunderbolt -that story, as it is told, has the fashion of a legend, but the truth of it lies in the occurrence of a shifting of the bodies in the heavens which move round the earth, and a destruction of the things on the earth by fierce fire, which recurs at long intervals.”41 This point in the Timaeus clearly refers to the relationship between the initiate and the myths of the people. He perceives the truths hidden in their pictures. [ 7 ] The drama of the world's creation is presented in the Timaeus. Whoever wishes to retrace the paths leading to this creation comes to the point of divining the archetypal force from which everything has sprung. “Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible.”42 The mystic knew what was meant by this “thing impossible.” It indicates the drama of God. God is not present for him in the materially comprehensible world. There He is present as nature. He lies spell-bound in nature. According to the ancient mystics, only he can approach Him who awakens the divine within himself. Therefore He cannot so easily be made comprehensible to everyone. He does not appear in person, even to those who approach Him. This is what the Timaeus says. The Father has created the world out of the cosmic body and the cosmic soul. In perfect proportions He has united harmoniously the elements which came into being when He offered His own, separate existence by diffusing Himself. Thus the body of the world came into existence. On this body of the world, the soul of the world is stretched in the form of a cross.43 This soul is the divine element in the world. It has met with death on the cross in order that the world may exist. Plato is able to call nature the tomb of the divine element.44 This is not a tomb containing something dead, but something eternal, for which death only gives the opportunity to express the omnipotence of life. Man sees this nature in the right light when he approaches it in order to deliver the crucified soul of the world. It must be raised from death, the spell must be lifted from it. Where can it come to life again? Only in the soul of the man who is initiated. In this way wisdom finds its right relationship to the cosmos. The resurrection, the deliverance of the Godhead: this is cognition. The evolution of the world from the least to the most perfect is traced in the Timaeus. An ascending process is represented. The beings develop. God reveals Himself in this development. The process of creation is a resurrection of God from the tomb. Man makes his appearance in this stream of evolution. Plato shows that with man something special has arrived. True, the whole world is divine. And man is no more divine than the other beings. But in the other beings God is concealed, and in man He is manifest. The end of the Timaeus reads: “And now at length we may say that our discourse concerning the Universe has reached its termination. For this our Cosmos has received the living creatures both mortal and immortal and been thereby fulfilled; it being itself a visible Living Creature embracing the visible creatures, a perceptible God made in the image of the Intelligible, most great and good and fair and perfect in its creation—even this one and only begotten world.”45 [ 8 ] But this one and only begotten world would be incomplete if it did not have among its images the image of the Creator Himself. Only out of the soul of man can this image be born. It is not the Father Himself who can be born of man, but the Son, the offspring of God living in the soul, who is like unto the Father. [ 9 ] Philo of whom it was said that he was Plato reborn, called the wisdom born of man, the “Son of God;”46 this wisdom lives in the soul and contains the intelligence that exists in the world. This world-intelligence, the Logos, appears as the book in which “has been inscribed and engraved the formation of the world.”47 Further it appears as the Son of God, who “followed the ways of his Father, and shaped the different kinds, looking to the archetypal patterns which that Father supplied.”48 In the manner of Plato, Philo speaks of this Logos as the Christ: “For since God is the first and sole King of the universe, the road leading to Him, being a king's road, is rightly called royal. This road you must take to be philosophy ... the philosophy which the ancient circle of ascetics pursued in hard-fought contest, eschewing the soft enchantments of pleasure, engaged with a fine severity in the study of what is good and fair. This royal road then, which we have just said to be true and genuine philosophy, is called in the Law, the utterance and word of God.”49 [ 10 ] Philo experiences this as an initiation when he sets forth on the path to meet the Logos who is, for him, the Son of God. “I feel no shame in recording my own experience, a thing I know from its having happened to me a thousand times. On some occasions, after making up my mind to follow the usual course of writing on philosophical tenets, and knowing definitely the substance of what I was to set down, I have found my understanding incapable of giving birth to a single idea, and have given up without accomplishing anything, reviling my understanding for its self-conceit, and filled with amazement at the might of Him Who is, to Whom is due the opening and closing of the womb of the soul. On other occasions, I have approached my work empty and suddenly become full, the ideas falling in a shower from above and being sown invisibly, so that under the influence of the divine possession I have been filled with corybantic frenzy and been unconscious of anything, place, persons present, myself, words spoken, lines written. For I obtained language, ideas, an enjoyment of light, keenest vision, pellucid distinctness of objects, such as might be received through the inner eye as the result of clearest cognition.”50 This is the description of a path to cognition which is so arranged that whoever takes this path is conscious that he becomes one with the divine when the Logos comes to life within him. This is clearly expressed in the words: “When the mind is mastered by the love of the divine, when it strains its powers to reach the inmost shrine, when it puts forth every effort and ardor on its forward march, under the divine impelling force it forgets all else, forgets itself and fixes its thoughts and memories on Him alone Whose attendant and servant it is, to Whom it dedicates incense, the incense of consecrated virtues.”51 For Philo there are only two paths. Either man can pursue the material world which is offered by perception and intellect, but then he is limited to his own personality, he withdraws from the cosmos; or he can become conscious of the all-embracing cosmic powers, experiencing the eternal within his personality. “One who runs away from God takes refuge in himself. There are two minds, that of the universe, which is God, and the individual mind. One who flees from his own mind flees for refuge to the Mind of all things. For one who abandons his own mind acknowledges all that makes the human mind its standard to be naught, and he refers all things to God. On the other hand, one who runs away from God declares Him to be the cause of nothing, and himself to be the cause of all things that come into being.”52 [ 12 ] Plato's “dialogue on love,” the Symposium, also describes an “initiation.” Here love appears as the herald of wisdom. If wisdom, the Eternal Word (Logos), is the Son of the Eternal Creator of the world, then love has a maternal relationship with this Logos. Before it is possible for even a spark of the light of wisdom to light up in the human soul, there must be an unconscious longing, which draws the soul toward the divine. Man must be drawn unconsciously toward that which, when raised into consciousness, subsequently brings him supreme joy. What Heraclitus designates as the daemon in man is united with the idea of love. In the Symposium men of the most varied status, possessing the most varied views on life, speak of love; the man in the street, the politician, the scientist, the poet of comedy, Aristophanes and the serious poet, Agathon. Each has his conception of love according to how he experiences life. How they express themselves reveals the stage at which their “daemon” stands. Through love one being is drawn to another. The manifold variety of things into which the divine unity is diffused strives through love toward oneness and harmony. Love therefore has a divine quality. Hence each man is capable of understanding it only insofar as he has partaken of this divine quality. After these men, representing varying stages of maturity, have declared their views on love, Socrates takes up the discussion. He considers love from the viewpoint of a thinker capable of cognition. For him love is not a god. But it is something leading man to God. Eros, love, is no god for him. God is perfect, and therefore possesses beauty and goodness. But Eros is only the longing for beauty and goodness. Therefore he stands between man and God. He is a “daemon,” a mediator between the earthly and the divine. It is significant that Socrates does not pretend to give his thoughts when he speaks about love. He says he is only recounting a revelation about it, which a woman gave him. He has conceived an idea of love's nature through mantic art.c7 The priestess Diotima awakened in Socrates the daemonic force which was to lead him to the divine. She “initiated” him. This passage in the Symposium is most revealing. We must ask, Who is this “wise woman” who awakens the daemon in Socrates? We should not think of mere poetic fantasy here. No actual wise woman could have awakened the daemon in the soul if the force for this awakening were not within the soul itself. We must seek this “wise woman” in the soul of Socrates himself. There must, however, be a basis which allows what brings the daemon to birth in the soul to appear as a being in external reality. This force cannot work in the same way as the forces we can observe in the soul as belonging to it and at home with it. We see that it is the force of the soul before it has received wisdom, which Socrates represents as the “wise woman.” It is the maternal principle which gives birth to the Son of God, Wisdom, the Logos. The unconscious force of the soul is presented as a feminine element, which allows the divine to enter consciousness. The soul which as yet lacks wisdom is the mother of what leads to the divine. This leads us to an important idea of mysticism. The soul is recognized as the mother of the divine. With the inevitability of a natural force it unconsciously leads man toward the divine. This point throws light on the conception held in the Mysteries regarding Greek mythology. The world of the gods is born in the soul. Man regards as his gods what he himself creates in the form of pictures. But he must progress to another idea. He must transform into pictures of the gods the divine force present in himself which is active before the creation of these pictures of the gods. The mother of the divine appears behind the divine, and this is none other than the original force in the human soul. Man places goddesses beside his gods. Let us look at the myth of Dionysus in the light of the above. Dionysus is the son of Zeus and a mortal mother, Semele. Zeus tears the premature infant from the mother as she lies slain by lightning, keeping him in his own thigh until he is mature. Hera, the mother of the gods, stirs up the Titans against Dionysus. They dismember the boy. But Pallas Athene rescues the still beating heart and brings it to Zeus. Thereupon Zeus begets the son for the second time. In this myth we have an exact description of a process which takes place in the depths of the human soul. Whoever wishes to speak in the sense of the Egyptian priest who instructs Solon about the nature of a myth could speak as follows: What you tell us, that Dionysus, the son of a god and a mortal mother, is dismembered and is born again, may sound like a fable, but what is true about it is the birth of the divine and its destiny in the human soul. The divine unites with the temporal-earthly soul of man. As soon as this divine element, Dionysus, comes to life, the soul experiences a great longing for its true spiritual status. The consciousness which once again appears in the image of a female divinity, Hera, is jealous of the birth out of a better consciousness. It stirs up the lower nature of man—the Titans. The child of god, still immature, is dismembered. It is present in man as a dismembered material-intellectual science. But if in man sufficient higher wisdom (Zeus) is at work, it cherishes and cares for the immature child, which then is born again as the second son of god (Dionysus). Thus out of science, out of the dismembered divine force in man, is born the harmonizing wisdom, which is the Logos, the son of God and of a mortal mother, who is the transitory soul of man striving unconsciously for the divine. We are far from the spiritual reality represented in all this as long as we see in it only a mere process of the soul and take it as a picture of this process. In this spiritual reality the soul does not merely experience something within itself; it is completely disconnected from itself and participates in a cosmic process which in truth takes place outside itself and not within it. [ 13 ] Platonic wisdom and Greek mythology unite; so, equally, do Mystery wisdom and mythology. The gods that they created were the objects of the religion of the people; the history of their coming into existence was the secret of the Mysteries. No wonder that it was accounted dangerous to “betray” the Mysteries. This meant “betraying” the origin of the gods of the people. And the right understanding of this origin is wholesome; misunderstanding is destructive.
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| 46. Posthumous Essays and Fragments 1879-1924: Autobiographical Fragment II
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| My father had only been transferred from a small southern Styrian railway station to Kraljevec shortly before my birth. My father and mother came from the Horn area in Lower Austria; my mother was born in Horn and my father came from Geras, the seat of a Premonstratensian monastery in Lower Austria. |
| My parents were not particularly pious people. Even in Pottschach, my father always said that “service to the Lord comes before service to God” and used this as an excuse for never going to church, saying that his work left him no time to pray. |
| 46. Posthumous Essays and Fragments 1879-1924: Autobiographical Fragment II
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I was born on February 25, 1861. I was baptized two days later. It happened in the Croatian-Hungarian border town of Kraljevec, where my father worked as a telegraph operator for the Austrian Southern Railway. At that time, the Southern Railway still had a unified administration in Vienna, and the employees were alternately deployed on the later Hungarian and Austrian lines. My father had only been transferred from a small southern Styrian railway station to Kraljevec shortly before my birth. My father and mother came from the Horn area in Lower Austria; my mother was born in Horn and my father came from Geras, the seat of a Premonstratensian monastery in Lower Austria. In 1862, my father was transferred from Krajelvec to Mödling near Vienna and in 1863 to Pottschach in Lower Austria. My two siblings were born in the latter place and I spent my childhood years there until I was eight. The daily passing of the trains, a spinning factory in the immediate vicinity, the Austrian Schneeberg with the other Alpine mountains around it formed the objects of daily experience. In Pottschach there was a Lichtenstein estate with a castle. The accountant's family often visited us. The pastor of the neighboring village of St. Valentin was an almost daily visitor. This man was completely without priestly airs in his profession. He was a man of the world in his own way. His visit to us was the end of his walk, and he was probably more interested in observing the passing and stopping trains than in talking to my parents. The pastor of Pottschach also frequently came to such a train, but he was not taken particularly seriously by his counterpart in St. Valentin. The pastor of St. Valentin was tall, the pastor of Pottschach was short; and I once witnessed the spectacle of the former taking the latter under his arm, picking him up and carrying him like a package for quite a distance. I soon became familiar with the workings of the railroad. My favorite places to spend time were the waiting room of the small train station and my father's tiny office. I was sent to school at the age of six, but was soon taken out of it because my father had fallen out with the old schoolmaster. After his retirement, I then went to school for a short time with a young teacher in Pottschach. My father taught me most of the lessons. The whole atmosphere was unsuitable for developing any kind of enthusiastic interest. All the people I saw were interested in the railway and the spinning mill nearby. The “Valentiner Pfarrer” was a sober man with a somewhat cynical tendency in his conversations, often something of a prankster. The following experience made a deep impression on the boy. My mother's sister had died in a tragic way. The place where she lived was quite far from ours. My parents had no news. I saw it all while sitting in the waiting room at the train station. I made some allusions in front of my father and mother. They just said, “You're a stupid boy.” A few days later, I saw how my father became pensive when he received a letter, and then, without me being present, he spoke to my mother a few days later and she cried for days. I only found out about the tragic event years later. During this time I only learned reading and arithmetic; I made no progress at all in writing. When I reached the age of eight, my father was transferred to Neudörfl (L[ajta Sz[en]t Miklös) near Wiener-Neustadt. I now went to school there. The teacher was horrified by my writing. I rounded all the letters, ignored the capitals and wrote all the words unorthographically. But in the teacher's library I discovered a book “Mo£nik's Geometry”. I borrowed it for a while and studied it eagerly. I always listened to the piano lessons, which were given in my teacher's room. This teacher was an excellent person. He was a good drawer and also gave me drawing lessons, although I really needed thorough writing lessons. The teacher only had an annual salary of 54 guilders, and ate with the head teacher. The latter came to school very rarely, as he took care of the secretarial business of his community. We children thought that our substitute teacher was a “real” teacher; the schoolmaster “doesn't understand anything.” My parents were not particularly pious people. Even in Pottschach, my father always said that “service to the Lord comes before service to God” and used this as an excuse for never going to church, saying that his work left him no time to pray. Nevertheless, in Neudörfl I became a “church boy” and a favorite of the pastor, who also liked my father very much, even though he never saw him in church. This pastor was a man of pronounced character. He was Magyar through and through, a die-hard cleric. He could preach so powerfully that all the pews in the small parish church would shake. I owe him an enormous debt because he introduced me to an understanding of the Copernican system as early as the age of nine. He did that with the help of very instructive drawings. He came to our school twice a week. All the children enjoyed his catechism and Bible lessons because of his likeable personality. As a church boy, I served at the Holy Sacrifice of the Mass, at the afternoon service, at funerals, and at the Feast of Corpus Christi. This service came to an abrupt end one day. Several altar boys, including myself, were late for the service one morning. They were all supposed to get a beating at school. I had an irresistible aversion to such beatings and knew how to avoid them. I always managed to avoid being beaten by evading the task. However, my father was so indignant at the thought that “his son” should have been beaten that he said: “Now you're through with being an altar boy. You're not going anymore.” |